Glass 

Book' E 3 



i 

ON 



AFFLICTION AND DESERTION, yy; 




BY WAY OF CONSOLATION AND INSTRUCTION. 



FROM SIBBS, MANTON, BISHOP REYNOLDS, FLAVEL, BATES, COLLINGS, 
CHARNOCK, DORNEY, BISHOP HOPKINS, GOODWIN, 
TOPLADY, HILL, JAY, ETC. 



REVISED BY THE REV. J. EAST, M.A. 

CURATE OF ST. MICHAEL's, BATH. 



" Unless thy law had been my delights, I should then have perished in my trouble," 
Psalm cxix. 92. 

"If in this life only we have hope in Christ, we are of all men most miserable," 
1 Corinthians xv. 19. 

" This is the promise which he hath promised us, even eternal life," 1 John ii. 25. 



Hottlxott : 

PUBLISHED AND SOLD BY SEELEY AND BURNSIDE ; 



AND SOLD BY L. AND G. SEELEY, FLEET STREET ; AND TO BE 
HAD OF A. E. BINNS, BATH ; W. WHITE, CHELTENHAM ; 
AND RICHARDSON, BRISTOL. 




1838. 




ADVERTISEMENT. 



It has been a privilege to he permitted to revise this volume of 
rich extracts from the writings of those eminent men, whose names 
are acknowledged in the title-page. Having myself derived in- 
struction and edification from that revision, I gladly recommend 
the compiling labours of a christian friend, to the numerous family 
of the children of affliction, each of whom may here, under the 
teaching of The Holy Ghost the Couyo^tie.b., find some topic 
of consolation adapted to his case, however peculiar. 

J. E. 

Bath, Oct. 4, 1838. '^^^ ^ 



PREFACE. 



It may be asked, — what need was there for 
another book on the subject of affliction ? Have 
we not already those that are excellent ? — Hill's 
"It is Well."— Cecil's "Visit to the House of 
Mourning."—" Griffith and Thelwall on Afflic- 
tion." To this I would answer, in the language 
of St. Paul, or rather of HIM, by whom St. Paul 
was inspired, " Blessed be God, even the Father 
of our Lord Jesus Christ, the Father of mercies, 
and the God of all comfort ; Who comforteth 
us in all our tribulation, that we may be able to 
comfort them which are in any trouble by the 
comfort, wherewith we ourselves are comforted 
of God," 2 Cor. i. 3, 4. 

A heathen could say, " Haud ignara mail mi- 
ser is succurrere disco.'' And ought a christian 
to do less ? Those, who have passed through 
the deep waters (only) can appreciate the com- 



iv 



fort of a single text of scripture applied to the 
wounded spirit, or of one sentence from the 
works of those, whom God has owned and hon- 
ored in their generation. "Affliction cometh 
forth not from the dust, neither doth trouble 
spring out of the ground," saith one, who could 
speak experimentally on the subject. But we 
need much assistance, when under the chasten- 
ing rod of a Father, to make us believe that the 
gall and wormwood are medicinal — the severity 
of the discipline either necessary or deserved. 
Afflictions may be the means of adding sin to sin ; 
for all afflictions arise from that one deadly cause : 
when sin entered into the world, affliction quickly 
followed in its steps. There are temptations 
peculiar to the afflicted state ; under the prostra- 
tion of soul consequent upon it, the enemy comes 
in like a flood, and tempts to murmuring, to 
fretting, or despair. But we should never, for 
one moment, forget that all suffering is from God, 
and all instruments are his instruments, Isaiah 
liv. 16. — " Shall we receive good at the hand of 
God, and shall we not receive evil ?" Have we 
not to do with ONE, who is the Sovereign Lord 
God, who " giveth not account of His matters ?" 
And therefore, the same inspired writer asks the 
question, — " Why dost thou strive with HIM ?" 
As if it were the excess of madness to do so. 
And is it not ? — Shall the poor worm of a day 
reply against HIM, who is from everlasting to 



everlasting ? — ^The wretched, blind, and miser- 
able creature contend with his Omniscient and 
Omnipotent Creator ? ysvoiro ! Rather let him 
lay his mouth in the dust, and cry out, with EU of 
old, " It is the Lord, let him do what seemeth 
him good." As in Israel, those that slighted the 
rebukes of their earthly parents were stoned 
without pity, so will God deal with them that 
kick against his discipline, and make no profit 
of his rod. Let us pray then, that He would 
anoint our eyes with spiritual eyesalve. Rev. iii. 
18 — that we may see that affliction is the hyssop 
to cleanse. Psalm li. 7 — the refiner s fire to con- 
sume the dross of sin. For He, who cannot lie, 
hath told us so, Heb. xii. 6 — 11. Ought not 
"the little, little flock," to /xtjcpov 7ro(y.viov, (Luke 
xii. 32) to rest satisfied, that " affliction'' is the 
mark, that it hath pleased the great Shepherd 
of souls to put upon his sheep ? The worst 
sentence that can be pronounced, is Ephraim's, 
"Let him alone," Hosea iv. 17. Oh! wait; His 
pleasure. " Look unto the hills, whence cometh 
help :" — say, with David, "' I know that thou in 
very faithfulness hast afflicted me." If we seek it, 
God's instruction will direct to safe and honorable 
walking, amidst the most malignant enemies. 
A sense of His pardon is the greatest help and 
comfort under the bitterest trials and wants. Job 
xix. Faith in His promises and characters, will 
keep from fainting amidst powerful temptations, 



vi 



distresses, and enemies unnumbered. And when 
we have experienced His goodness in waiting for 
Him, we should the more encourage others to 
patient expectation of His grace. Ask for that 
faith, which enabled the martyrs (mentioned 
Heb. xi.) to rejoice in tribulation, and glorify 
God in the fires. But the desponding soul may 
say, that they had the miraculous gifts of the 
Spirit to sustain them in their conflicts, and these 
have long ceased to be the portion of the church. 
But, O thou afflicted and tossed with tempests," 
have we not examples, if not in our own day, 
yet within a century, where faith in a crucified 
Saviour, has sustained one, who passed the half 
of her life under the bitterest trials and perse- 
cutions, and who was enabled to say, to use the 
beautiful translation of our immortal Cowper, — 

" Long plung'd in sorrow, I resign 
My soul to that dear hand of thine, 

Without reserve or fear ; 
That hand can wipe my streaming eyes. 
Or into smiles of glad surprise, 

Transform the falling tear. 

My sole possession is thy love ; 
In earth beneath, or heav'n above, 

I have no other store ; 
And tho' with fervent suit I pray. 
And importune thee night and day, 

I ask thee nothing more. 



Vll 



Mine hours with undiminish'd force 
And speed, pursue their destin'd course, 

Obedient to thy will ; 
Nor would I murmur at my doom, 
Tho' still a suff'rer from the womb. 

And doom'd to suffer still. 

At thy command, where'er I stray, 
Sorrow attends me all the way, 

A never-failing friend ; 
And if my suff'ring may augment 
Thy praise, behold me well content, 

Let sorrow still attend. 

It costs me no regret, that she. 

Who folio w'd Christ, should follow me. 

And tho' where'er she goes. 
Thorns spring spontaneous at her feet, 
I love her, and extract a sweet, 

From all my bitter woes."- 

And oh I if the consideration of this matter 
should lead one rebellious soul to humility and 
submission, to raise his thoughts from this earth, 
lying under the curse of sin, to that blood-bought 
rest above, prepared from everlasting, for the 
elect ; whose names and members are, and have 
been written in the book of life, " when as yet 
there was none of them," Psalm cxxxix. 16, how 
would a brother pilgrim and sufferer rejoice!-— 
how would it " lead him to put on the garment 
of praise for the spirit of heaviness, that God 
might be glorified in all things." 



ON 



AFFLICTION AND DESERTION, 



I. Affliction and misery are the common burden of the 
sons of Adam. In the present life all are subject to 
misery, some more, some less. We walk through a 
valley of tears, live in a groaning world ; none have such 
an uninterrupted current of worldly happiness, but that 
they have their crosses and afflictions. These things are 
common to man. We are told in the book of Job, 
V. 7^ '^Man is born to trouble, as the sparks fly up- 
ward and xiv. 1, " Man that is born of a woman, 
is of few days, and full of trouble." None can rea- 
sonably expect to be absolutely exempted from the 
common lot of human fallen nature. Though life be 
short, yet is it long enough to be vexed with many 
sorrows. " Few and evil have the days of the years of 
my life been," saith old Jacob, Gen. xlvii, 9. Since 
they are evil, it is well they are but few. Few men 
consider this, that they come into the world to bear 
crosses, but rather imagine they come hither to spend 



2 



ON AFFLICTION AND DESERTION. 



their days in pleasure ; at least they do not observe the 
true cause of their troubles, nor the remedy. The true 
cause is sin. Man's transgressions are the door by 
which it entered. And the proper remedy is the grace 
of God in Jesus Christ. Whatever, then, may be the 
particular and various dispensations of God towards men, 
yet to be miserable in some sort or degree is common to 
all Adam's posterity, which should make us look higher 
than the present life. 

Christ hath promised an happiness, that will counter- 
vail all these afflictions. There is a fourfold comparison, 
which believers usuall}^ make, or in scripture are taught 
to make between this life, and that which is to come. 

1. Sometimes they compare temporal good things, 
with eternal good things ; or the portion of the carnal 
man, with the happiness of the child of God. From 
men which are thy hand, O Lord ; from men of the 
world, which have their portion in this life, and whose 
belly thou fillest with thy hid treasure : they are full of 
children, and leave the rest of their substance to their 
babes. As for me, I will behold thy face in righteous- 
ness : 1 shall be satisfied, when 1 awake, with thy like- 
ness," Psalm xvii. 14, 15. 

2. Sometimes they compare temporal evil things, with 
eternal evil things ; as a prison with hell, or the killing 
of the body, with the casting the body and soul into 
hell-fire. Be not afraid of them that kill the body, 
and after that have no more that they can do. But I will 
forewarn you whom ye shall fear ; fear him, which after 
he hath killed hath power to cast into hell ; yea, I say 
unto you, fear him," Luke xii. 4, 5. Certainly it is 
more important to fear displeasing God, than displeasing 
men : the utmost they can do is to kill the body, and 
then their malice is at an end : but God can cast both 



ON A.FFLICTION AND DESERTION. 



3 



body and soul into everlasting torments. Every one 
would submit to a lesser evil, to avoid a greater. When 
you sin to escape trouble in the world, you run into 
eternal sufferings to avoid temporal ones : no wrath like 
the wrath of God : no torments like hell-fire. 

3. Sometimes they compare temporal good with eter- 
nal evil 5 as Matt. xvi. 26, " What is a man profited, if 
he shall gain the whole world, and lose his own soul?" 
The plentiful life of worldlings, with the forfeiting of the 
soul ; the pleasures of sin for a season, with the pains of 
hell for ever. 

4. The fourth sort of comparison, which the scriptures 
direct us to, is temporal evil things, with eternal good 
things. For I reckon that the sufferings of this present 
time, are not worthy to be compared with the glory 
which shall be revealed in us," Rom. viii. 18. Sufferings 
for the present may be very great, but the glory that 
is revealed to us, and shall one day be revealed in us, is 
much greater : as there is no comparison between our 
suffering here, and eternal ease and rest. For our light 
affliction, which is but for a moment, worketh for us a 
far more exceeding and eternal weight of glory, 2 Cor. 
iv. 17. The sufferings of the present world are light 
and short, not in themselves, but in comparison with 
eternal life. In themselves they may be, some of them 
are very sharp and grievous, and some also very long and 
tedious ; but, what a point is to a circumference, that is 
time to eternity. And what a feather is to a talent of 
lead, that are present evils to future glory and blessed- 
ness. All this is spoken to show, that it is better to be 
miserable with the people of God^, than happy with his 
enemies, and that we should not be drawn away from 
Christ, either by the comfortable, or the troublesome 
things we meet with in this world. 

A 2 



4 



ON AFFLICTION AND DESERTION. 



II. Not from the dust, affliction grows. 
Nor troubles rise by chance ; 
But we are born to cares and woes, — 
A sad inheritance ! 

As sparks break out from burning coals. 

And still are upwards borne. 
So grief is rooted in our souls. 

And man grows up to mourn. 

Yet with my God I leave ray cause. 

And trust his promis'd grace ; 
He rules me by his well-known laws. 

Of love and righteousness. 

Not all the ills, that e'er I bore. 

Shall spoil my future peace ; 
For death and hell can do no more 

Than what my Father please. 

III. When thou art in a desperate state, and there 
seems no way of escape, remember, that God is the 
same still ; He is as able to help now as ever, and can 
create comforts for thee in thy greatest troubles ; as in 
the first creation he made light out of darkness, order out 
of confusion ; so still he is able out of thy confused and 
perplexed state, to create peace and comfort. Thou 
knowest not what to do perhaps,] thy mind is so dis- 
tracted and troubled ; why, commit thy soul to God, he 
can raise an excellent frame out of the chaos of thy 
thoughts, therefore be not dismayed, consider thou hast 
God in covenant with thee, and hast to deal with an 
Almighty Creator, who can send present help in time of 
need. Therefore never despair, but frequent the means of 
grace, and still think of God, reconciled to thee in Christ 
Jesus, who hath paid thy debt of ten thousand talents. 



ON AFFLICTION AND DESERTION. 



5 



and who, having begun a work of grace in thee, will per- 
form it unto the end. Commit thy soul unto Him as a 
faithful Creator, for guidance and direction in all thy 
perplexities, until he bring thee to perfect happiness. 

IV. God doth not govern the world only by his will, 
as an absolute monarchy but by his wisdom and goodness 
as a tender Father. It is not His greatest pleasure to 
show his sovereign power, or his inconceivable wisdom, 
but his immense goodness, to which he makes his other 
attributes subservient. What was God's end in creating, 
is his end in governing, which was the communication 
and diffusion of his goodness ; we may be sure from 
hence, that God will do nothing but for the best, his 
wisdom appointing it with the highest reason, and his 
goodness ordering it to the most gracious end : and be- 
cause he is the highest good, he doth not only will good, 
but the best good in every thing he acts. Now what 
greater comfort is there than this ? That there is One 
who presides over the world, who is so wise he cannot 
be mistaken — so faithful he cannot deceive — so pitiful he 
cannot neglect his people, — and so powerful, that he can 
make even stones to be turned into bread, if he please. ~~ 

V. It should be our great care, not to despise the 
chastening of the Lord, nor to be too much dejected 
under it. The smart would keep us from despising an 
affliction in itself, but we make light of it, when we are 
careless of improving it for the ends for which God 
inflicts it ; we may be sensible of the pain, when we 
are not sensible of the profit which may accrue to us 
by it. God forbids here two extremities, the one an 
excess, the other a want of courage. Both dishonor 
God 5 the one in his sovereignty, the other in his good- 



6 



ON AFFLICTION AND DESERTION. 



ness and love : both are injurious to the sufferer^ as he 
rebels against the one, and loses the sweetness of the 
other. We should receive the afflictions God sends, 
with humility without despondency — with reverence 
without distrust, and endeavour to keep ourselves from 
either fearing too much, or not fearing God enough, 
mix reverence with confidence, adore the hand which 
we feel, and rest in the goodness which He promises. 
This is the way to reap the fruit of affliction. 

All afflictions, let them be from what immediate causes 
soever, are from the hand of God. Whether they come 
from man, as loss of good§, or other calamities — whether 
they be sicknesses, griefs, &c., they are all dispensed 
by the order of God, for one and the same design — our 
instruction and improvement. Human reason will not 
believe this ; some think they come by chance, or look 
only to second causes, and regard them not as whole- 
some instructions from God, and the orders of his 
providence. 

This should stop any impatient motions in our minds. 
It is fit we should be of the Psalmist's temper, hold 
our peace, because God hath done it. Psalm xxxix. 9. 
*^ Shall the thing formed, say to Him that formed it, 
Why hast thou made me thus?" Rom. ix. 21. Is not 
an infinite wisdom joined with the sovereign authority 
of God ? And when we are not able to understand the 
reason of his conduct, we ought to acquiesce in his will 
and in his wisdom, and stop the motion of any passions, 
by a humiliation under his hand. 

How great is the tenderness of God towards his 
children groaning under any affliction ! " My son des- 
pise not thou the chastening of the Lord," &c. He 
calls them his sons, his children, sweetening in the 
name, whatsoever is rigorous in the suffering. He gives 



ON AFFLICTION AND DESERTION. 



7 



them a title, whereby he manifests, that, " in all their 
affliction, he was afflicted," Isaiah Ixiii. 9, and hath 
a feeling in their trouble. What father is there on 
earth, unless he hath lost all natural affection, who does 
not sympathize in the suffering of his children ? All the 
compassions of men combined, are not to be compared 
to the tenderness and love of God. Afflictions are not 
always sent by God, in anger with his creatures, but 
sent by God as a father. " For what son is he whom 
the Father chasteneth not ?" Hebrews xii. 7- 

Hence it is easy to conceive, that neither the inten- 
tions of God, nor the issue of a suffering, can be any 
other than happy to those that are the children of God, 
since he gives the name of child, and son, to every one 
that he doth instruct, as a father by correction. And 
this will teach us to have a feeling for the sufferings of 
others. 

L The afflictions of believers are the effects of divine 
love : As many as I love, I rebuke and chasten," Rev. 
iii. 19. They are not acts of divine revenge, whereby 
God would satisfy his justice, but of divine affection, 
whereby he communicates his goodness, and draws the 
image of his son with more beauty and glory. They are 
the acts of God, not of a sleepy careless God, but a wise 
and indulgent Father, who takes all the care both of 
instruction and correction, to train you up to his will 
and likeness. God indeed afflicts other men, who are 
not in the number of his beloved children ; there are 
few among the sons of men, who pass their lives in a 
continual prosperity, exempt from all kind of affliction ; 
and all these evils are from God, as the governor of the 
world ; yet, though there be no difference between the 
sufferings of one and the other, and though the sufferings 
of believers are often more sharp than those of the wwld. 



8 



ON AFFLICTION AND DESERTION. 



in outward appearance ; yet, there is a vast difference 
in the motives of them ; love makes him strike the be- 
liever, and fury makes him strike the unregenerate man. 
The design of the correction of the one, is their profit, 
not th..ir ruin ; the strokes upon the other, are often the 
first fruits of eternal punishment. 

r Then the world is much mistaken in judging the 
afflictions of believers to be testimonies of God's anger 
and hatred. God acts towards the world, as a lawgiver 
and judge, but towards those he hath renewed and 
adopted, in the quality of a Father ; and who would 
judge of the hatred of a tender father, by the corrections 
he inflicts upon a child, that is dear to him ? Believers 
suffer by God, not simply as he is a judge, but as he 
is a paternal judge : there is a combination of judge and 
father. God does not intend revenge on them, for 
though they are afflicted on account of sin, yet, the 
principal aim is to prove them, and reform them, that 

\^they may be made meet for a blessed inheritance. 

No man, then, has any reason to fancy himself the 
object of God's love, for outward prosperity. " No 
man knows either love or hatred by all that is before 
them," Eccl. ix. ]. God does not always love those, 
whom his providence preserves in health and ease. 
Such a conceit proceeds from an ignorance of another 
life, and too great valuation of the things of this world. 
Temporal goods, credit in the world, outward convenien- 
ces, and uninterrupted health, are effects of God's 
patience and common goodness, but not of his affection, 
unless, when by his grace, they are made means to 
conduct us to a better inheritance 5 but how often are 
they pernicious to us, by reason of our corruption and 
ill use of them ! How often does the health of the body 
destroy that of the soul ; and the prosperity of the flesh 



ON AFFLICTION AND DESERTION. 9 

ruin that of the spirit ? How often do riches and honors 
bind our hearts to the earth, and expel any thoughts 
of an heavenly paradise ? How often does a portion 
in this world, make many slack in their endeavours for 
a portion in heaven ? How often do they hr^'ler our 
sanctification, which is the only means to an happy 
vision of God ? How should this move us in our 
afflictions, to a walk pleasing to God ! This is the 
motive the apostle uses to press his exhortation, neither 
to despise the chastening of God, nor despair of his 
care. Why should we despise that which is dispensed 
by love ? Should we not consider the chastisements, 
which the love of God sends, both good and wise ? 
Is not love, the motive of suffering, a sufficient ground 
to prevent distrust and discouragement ? Why should 
any distrust him, by whom he knows he is afflicted ? 
That correction which frightens us, is a work of His 
love, not of his hatred. Should we not then wait in 
faith, for an happy issue of that chastisement which 
we suffer? If we be once thus affected, we shall receive 
afflictions in a temper answerable to God, and improve 
them for those holy ends for which God sends them. 
We should also bear them patiently, humbly, and sub- 
missively, since they are not for the reparation of the 
holiness of the broken law, and the satisfaction of 
God's justice ; but to " prove thee, to do thee good at 
thy latter end," Deut. viii. 16, nay to meeten the soul 
for heaven. We have reason therefore, to bear them, 
whatever they may be, in patience. It is inexcusable to 
murmur at an act of love. Use then spiritual reason in 
considering them. When the father scourges, the child 
cries, and then he thinks the father hates him ; it is but 
the error of his childhood, and when he comes to reason, 
he will regard it as a false opinion. 



10 



ON AFFLICTION AND DESERTION. 



No righteous man in the world is, or ever was, free 
from sin, 1 Kings viii. 46. He scourgeth every son 
whom he receiveth,'' Heb. xii. 6. Sin is the cause of 
every affliction. Were we free from sin, we should be 
free from scourges. Afflictions will not cease till sin be 
quite destroyed, which will not be in this world. Jus- 
tice would find enough in every believer in the world to 
punish, had he not suffered in the person of his surety, 
and mercy finds enough to pardon. It is against this 
then, we should turn our aim. What Satan would make 
us vent in impatience against God, let us manifest in a 
hatred of that, which is the true cause of all the evils 
which in general or particular we suffer. Let us strike 
that, as much as God strikes us ; it is the best way 
whereby we can show our love to God, who in his strokes 
upon us, shows his love to us. Let us take no rest till 
we have put that to death, which alone God hates; it 
is the death of sin, and not the death of the soul, God 
designs in afflictions. It is, upon this account, an ar- 
gument for patience. While our disease remains, why 
should we think ill of the physician for using means for 
a cure ? If he did not use the means, though sharp, we 
then should have most reason to accuse him of a want of 
pity. Sin puts God upon a necessity of scourging ; his 
goodness and wisdom will not suffer him to do anything 
but what is necessary. If ye endure chastening, God 
deals with you as with sons." Here the apostle exhorts 
to a patient bearing of the hand of God, because he deals 
with them as a father with his sons, in a way of reward 
afterwards ; as parents caress those children whom they 
see submissive after punishment, God treats them as 
children ; and being men, they are apt to think, that a 
troublesome affliction is inconsistent with the love of 
God ; the apostle contradicts such a thought, by the 



ON AFFLICTION AND DESERTION. 



11 



question, What son is there, whom the Father chas- 
teneth not ?" And he goes further, and draws another 
conclusion, that we should be so far from thinking 
that to be afflicted is a sign of our not being the 
children of God, that on the contrary he affirms, that 
not to be chastised is a sign, that a man is not 
of God's family : If ye be without chastisement, 
whereof all are partakers, then are ye bastards and not 
sons." For if the Lord scourgeth every son whom he. 
receives, it is clear, that he, whom he leaves without 
chastisement, is not a true and legitimate son, but a 
stranger, a bastard 5 i. e. one that is not of the family, 
but takes only the name and quality, without any right 
to it. Thus God then deals with his children, and 
there is need of it ; for though the regenerate are freed 
from the slavery and dominion of sin, yet while they 
are clothed with the flesh, the flesh will lust against 
the spirit, and they cannot do the things that they 
would. Gal. V. 17? and God not only chastises them 
for their infirmities, but to prevent them. And, since 
the love which he bears us, doth infinitely surpass the 
affections of the best and tenderest fathers ; we may 
well confess, that no father in the world, can be said to 
deal with his children, so as God does with the believer. 
He offers himself to do a father's office. He is the 
world's sovereign, but the believer's father ; as he is the 
governor of the world, he treats men righteously in his 
judgments ; as he is the Father of believers, he treats 
them graciously in their afflictions. 

Here is a great comfort. If God deal with you as 
with children in striking you. His wisdom and his good- 
ness are infinite : He does nothing but what is just 
and reasonable : He is guided by a fatherly affection 
in all he does : His blows are healthful. If David 



12 



ON AFFLICTION AND DESERTION. 



could account it a kindness if the righteous would 
smite him^ and count his rebukes as an excellent oil. 
Psalm cxli. 5, should we not have the same thoughts 
of the chastisements of God ? Men may mistake in 
their rebukes, God cannot. He is too wise to be 
deceived, and too good, not to make even his blows 
become an excellent remedy. He does not assault us 
as enemies, but as children ; not to punish us in his 
fury, but to refine us 3 to make us in a state for him 
to take pleasure in ; to make us more like himself, in 
the frame and temper of our souls. We should receive 
His corrections therefore, not so much as a punishment, 
as a favor. No child of God, but is, at one time 
or another, under his correcting hand, Noah had an 
affliction in a child. Gen. ix. 25. Abraham and Jacob 
were afflicted with famine. Isaac by an Esau. Moses 
was fain to fly for his life. Job suffered the loss of all 
his children and his goods, and was reproached by his 
friends. To be in affliction, is to travel in the road 
that all God's favored ones have gone before. Affliction 
is one of the clauses of the covenant God hath made 
with us in Jesus, which he does peculiarly insert, when 
he owns himself our God and Father; he would visit 
them with a rod, but not take away his lovingkindness. 
Psalm Ixxxix. 32, 33. In the New Testament, God 
promises spiritual blessings. In the Old, when he 
promised more temporal blessings, his people were not 
exempt from his discipline. In the New, it is more 
express, that, "through afflictions we must enter into 
the kingdom of heaven." His only Son must sufffer, 
and so enter into glory. God had one son without 
sin, but none without sorrow. Those then, that are not 
under his discipline, are not his children. Afflictions, 
therefore, should be so far from discouragements, that 



ON AFFLICTION AND DESERTION. 



13 



where there is an evidence of grace in the heart, they are 
rather marks of adoption. We might well doubt of a 
relation to God, if he took no care of us ; that we were 
not his sheep, if he used not his crook to pull us to 
himself. Let us then receive his chastisements without 
repining, since he manifests his tender care of us in 
them, and regards us with the eyes and heart of a Father. 
If we were wholly strangers, he would abandon us. His 
paternal rod is for his children — his rod of iron for his 
enemies. 

VI. There is a land of pure delight. 

Where saints immortal reign ; 
, Infinite day excludes the night. 
And pleasures banish pain. 

There everlasting spring abides. 

And never-withering flowers : 
Death, like a narrow sea, divides 
* This heavenly land from ours. 

But timorous mortals start and shrink 

To cross this narrow sea : 
And linger, shivering on the brink. 

And fear to launch away. 

O ! could we make our doubts remove. 

Those gloomy doubts that rise. 
And see the Canaan, that we love 

With unbeclouded eyes ! 

Could we but climb where Moses stood. 

And view the landscape o'er. 
Not Jordan's stream, nor death's cold flood. 

Could fright us from the shore. 



VII. When we shall be joined to God the Father, 



14 



ON AFFLICTION AND DESERTION. 



the Son, and the Holy Spirit, then shall we know, even 
as we are known, 1 Cor. xiii. 12; then shall all tears 
be wiped from our eyes, then shall our infirmities be 
taken from us, then shall we dwell with angels, and all 
the hosts of heaven in most happy blessedness itself. 
We see now by this chain, not forged by our own brain, 
but framed out of God's word, that he is indeed blessed, 
whom God chooseth, whom Christ redeemeth, whom 
the Spirit reneweth, whom faith stayeth, whom the 
word, prayer and discipline, built up in the Lord, in 
whom faith breedeth peace, peace sincerity, sincerity love, 
love a fear of displeasing and a care of pleasing God, in 
whom this care striveth to a mortification in poverty of 
mind, this poverty coming from a mourning heart, pos- 
sessed in a meek spirit, and aspiring to true righteousness ; 
all these things being joined with that sanctification, 
which laments our own sins, as well as the sins of others, 
and delights in relieving the wants of the poor and needy ; 
knowing how to use prosperity and adversity as pledges 
of God's favor, and in faith looking for the kingdom of 
heaven, in the life to come. If any of these links be 
missing, the chain is broken ; if any of these members 
be wanting, the body of blessedness is dismembered. 

VIII. God works by afflictions, and hereby He makes 
his own dear children exercise themselves more in re- 
pentance, weans them from this world, that would 
alienate them from himself, causes them to cleave faster 
to Christ by faith, who is the spring of holiness, more 
earnestly thirst to draw from that fountain, and pursue 
those things that are heavenly and eternal. God cor- 
rects his own to bring them to himself, that they may be 
partakers of the divine nature, 2 Peter i. 4. 

Hence then, we may surely conclude, that afflictions 



ON AFFLICTION AND DESERTION. 



15 



are not inflicted for the satisfaction of sin. Oh! no^ 
his justice has been satisfied to the uttermost by that 
precious blood-shedding, even by the blood of the God- 
man, Acts XX. 28^ for 'Svithout shedding of blood is 
no remission," Heb. ix. 22. God aims at our profit ; 
God aims at the advantage of the believing sufferers. 
He makes them smart to make them gracious here, and 
to meeten them for the inheritance of the saints in light. 
To impart to them the highest excellency the poor fallen 
creature is capable of. 

Ought not this to convince us, that we should love 
God even for afflictions ? '^In everything give thanks," 
says the apostle. In these there is great reason to give 
thanks, if they produce the peaceable fruits of righteous- 
ness, Heb. xii. 11. God has appointed these means to 
communicate his holiness to his children. " And shall 
not the Judge of all the earth do right ?" Gen. xviii. 25. 

How patiently and submissively then, should we bear 
afflictions ! God never strikes but with reason — never 
strikes his children, but for their good. His blows 
should be received without murmuring. That, which is 
not only profitable, but necessary, calls both for our 
patience, as well as our willing submission, when God 
wisely inflicts it. Consider too, they are short, they are 
of no longer duration than this life. And what is time 
to a blessed eternity ? 

Our duty under them is to answer the end and inten- 
tion of God. To form ourselves (or at least aim at it) 
to that holiness he designs for us. To embrace every 
motion of the Spirit in our afflictions. To that purpose 
the rod hath a voice — the Spirit hath a voice, and both 
must be listened to, Micah vi. 9. 

And, because it is a hard matter to be without com- 
plaints, the apostle urges this in Hebrews xii. 11, and 



16 



ON AFFLICTION AND DESERTION. 



prevents indeed the ground of complaint, which is the 
sharpness of the rod, and sets the smart and the fruit in 
opposition one to another. Now no chastening for 
the present seems to be joyous, but grievous : neverthe- 
less, afterwards it yields the peaceable fruit of right- 
eousness to them that are exercised thereby. He 
confesses it is grievous, but it is in appearance only. 
He instructs us, it admits that suffering is grievous, but 
wholesome. The end and issue of it is to be considered. 
Because the trouble and grief, which is in every chastise- 
ment, make our flesh to apprehend it as an evil, the 
apostle distinguishes between the pain and the fruit, and 
draws an argument of patience from the effect. 

1. i\ll afflictions are grievous to the flesh. They 
are evils in themselves, though blessed in their effects, 
God does not expect us to be stocks and stones, to be 
without sense of grief. Christ himself hath set us a 
pattern of it, he shed tears for the death of his friend 
Lazarus, and shed drops of blood at the approach of 
his own suffering. His soul was sorrowful even unto 
death." He was in all points tempted like as we are, 
yet without sin." It is no sin to grieve under, to 
complain of suffering, so as it be without murmuring. 
If we have not a sense of the grief, we despise the 
chastening of the Lord," against which Solomon warns 
us. We, then, cannot be capable of the profit of 
affliction. Without some grief, affliction would leave 
us worse than it finds us. As we ought to hear God 
when he speaks, so we ought to fear God when he 
strikes. At first, the trouble of a chastisement does 
so stun and astonish, it does so wholly possess our 
spirits, that it makes us mistake the end of it. We 
cannot sometimes in our pressures, imagine, that a 
root so bitter can bear a joyful fruit. David is often 



ON AFFLICTION AND DESERTION. 



17 



full of complaints while he is under affliction, and seems 
to have no sense of anything, but the present trouble. 
But afterwards he acknowledges the gracious effect, " In 
faithfulness," says he, " thou hast afflicted me !" " It is 
good for me, that I have been afflicted." After expe- 
rience manifests a truth, which the present grief will not 
allow us to consider. 

2. Though afflictions be grievous, the fruit is gracious 
to a believer. Experience will correct the false judgment 
we have while we are under the stroke. Indeed, afflic- 
tions, of themselves, are rather a means to cool our 
affections to holiness ; to extinguish in our minds the 
sparks of godliness, and make us despond and distrust 
the lovingkindness of God. But God in his sovereign 
wisdom does so dispose and manage them, that he makes 
them end in an happy result. By the grace of God they 
wean us from the world, quicken prayer, awaken us out 
of our slumbers, and put us upon self-examination. They 
bring us to seek God as reconciled to us in Christ, the 
true remedy for all our evils^ whatever they may be. 
The joy of the Holj' Ghost is often imparted in a more 
especial manner, when the afflictions are sharpest upon 
us. " Having received the word in much affliction, with 
joy in the Holy Ghost," 1 Thess. i. 6. And though it 
be not always so, yet after the affliction has done its 
work, God comes in with comfort and joy. 

The use is to teach us to make a right judgment of 
afflictions. Not to think God intends to destroy when 
he strikes. We are often in the same error the apostles 
were in, when they saw Christ walking upon the sea in 
the dead of the night. When he Avas coming to succour 
them, they imagined he was a spirit coming to do them 
mischief, Mark vi. 48, 49. The flesh often makes us 
think that God is our enemy, when he is our friend. 

B 



18 



ON AFFLICTION AND DESERTION. 



But as Christ cried out, " It is T : be not afraid." So 
doth the apostle to believers in Hebrews, chap. xiL If 
the flesh suffer/ it is good for the spirit. The issue will 
declare, that, " all things work together for good, to 
them that love God, to them that are the called according 
to his purpose," Rom. viii. 28. 

Finally, let patience and faith have their perfect work. 
The committing our way to the Lord will, in time, render 
our tempest-tossed minds calm and reposed. Commit 
thy works unto the Lord, and thy thoughts shall be esta- 
blished," Prov. xvi. 3. God hath always an eye upon 
them that fear him. Psalm xxxiii. 18, 19. Not to keep 
distress and affliction from them, but to quicken and 
purify them under it, to give them, as it were, new life 
from the dead. We should unreservedly submit our way 
to the guidance of God's wisdom, with an entire obedi- 
ence to his will, and a firm reliance on his mercy in 
Christ, then the success will be gracious here, and glo- 
rious hereafter. Wait upon God, seeing he is a God of 
judgment ; for the Lord is a God of judgment : blessed 
are all they, that vv^ait for him," Isaiah xxx. 18. 

IX. Lord ! what a wretched land is this. 
That yields us no supply ! 
No cheering fruits, no wholesome trees. 
Nor streams of living joy ! 

But pricking thorns thro' all the ground. 

And mortal poisons grow ; 
And all the rivers that are found. 

With dangerous currents flow. 

Yet the dear path to thine abode 

Lies thro' this horrid land ; 
Lord ! we would keep the heav'nly road. 

And run at thy command. 



ON AFFLICTION AND DESERTION. 



Our souls shall tread the desert through, 

With undiverted feet. 
And faith and flaming zeal subdue 

The terrors that we meet. 

A thousand savage beasts of prey 

Around the forest roam ; 
But Judah's lion guards the way. 

And guides the strangers home. 

Long nights and darkness dwell below. 
With scarce a twinkling ray. 

But the bright world to which we go. 
Is everlasting day. 

By glimmering hopes and gloomy fears. 

We trace the sacred road. 
Thro' dismal deeps, and dang'rous snares. 

We make our way to God. 

Our journey is a thorny maze. 

But we march upwards still ; 

Forget these troubles of our ways. 
And reach at Zion's hill. 

See the kind angels at the gates. 

Inviting us to come ! 
There Jesus the forerunner waits. 

To welcome trav'llers home. 

There on a green and flow'ry mount 

Our weary souls shall sit ; 
And with transporting joys, recount 

The labours of our feet. 

Eternal glories to the king. 

That brought us safely through. 

Our tongues shall never cease to sing, 
And endless praise renew. 
B 2 



20 



ON AFFLICTION AND DESERTION. 



X. Sometimes God may forsake us, though we fly to 
him for help. There is a real, and there is a seeming 
desertion. Christ may be out of sight, and yet not out of 
mind. " Sion said, the Lord hath forsaken me, and my 
Lord hath forgotten me," Isaiah xlix. 14, 15. In the 
misgivings of our hearts, we think God hath cast off 
all care, and all thought of us. But God's affection- 
ate answer shows, that all this was but a vain surmise, 
*'Can a woman forget her sucking child ?" &c. So "I 
said in my haste, I am cut off from before thine eyes ; 
nevertheless thou heardest the voice of my supplications, 
when I cried unto thee." Psalm xxxi. 22. We are 
never more in God's heart many times, than when we 
think he hath quite cast us off. Surely, when the heart 
is drawn after God, he is not wholly gone. We often 
mistake God's dispensations, when he is preparing for us 
more ample relief, and emptying us of all carnal depend- 
ance ; we judge that that is a forsaking. When I 
said. My foot slippeth ; thy mercy, O Lord, held me 
up," Psalm xciv. 18. Sometimes in point of comfort, we 
are at a loss, and filled with distractions and troubles, and 
it is that God may come in for our relief. There is also 
a real desertion ; for God grants his people are for- 
saken, sometimes : — " For a small moment have I for- 
saken thee," Isaiah liv. J, 8. Christ, who could not 
be mistaken, complaineth of it. Psalm xxii. I. And 
the saints often feel it to their bitter cost. There is in- 
ternal and external desertion. Internal is with respect 
to the withdrawings of the Spirit. " Take not thy Holy 
Spirit from me," Psalm li. 11. Now, external desertion 
is In point of affliction, when God leaves us under sharp 
crosses, in his wise providence. These must be dis- 
tinguished ; sometimes they are asunder, sometimes they 
are together : and when they are together, God may re- 



ON AFFLICTION AND DESERTION. 



21 



turn as to our inward comfort and support, yet not for 
our deliverance. In the day when I cried, thou an- 
sweredst me, and strengthenedst me with strength in my 
soul," Psalm cxxxviii. 3. David was in great straits, and 
God affords him soul-relief ; that was all the answer he 
could get then, support and strength to bear the troubles, 
but not deliverance from the affliction. Sometimes the 
ebb of outward comfort, makes way for a greater tide and 
influx of inward comfort. " As the sufferings of Christ 
abound in us, so our consolation also aboundeth by 
Christ," 2 Cor. i. 5. Cordials are for a fainting time. 
God may return, and may never less forsake us in- 
wardly, than when he forsakes us outwardly. " Though 
our outward man perish, yet the inward man is renewed 
day by day," 2 Cor. iv. 16. God causes sickly bodies 
to make way for the health of the soul; and an aching 
heart, for a better heart : when he seems to cast us off 
in point of our external condition, it is to draw us into 
more inward communion with himself ; that we might 
receive greater supplies of his grace. 

There is a desertion as to comfort, and a desertion as 
to grace. The children of God may sometimes lose the 
feelings of God's love. " My soul refused to be com- 
forted, I remembered God, and was troubled ; my spirit 
was overwhelmed," Psalm Ixxvii. 2, 3. O what a word 
was that ! Remembering God, revives the heart ; but to 
think of God, and to think of his loss, that was his great 
trouble. Yet all this while, God may hold communion 
in point of grace. " Nevertheless, I am continually with 
thee : thou hast holden me by my right hand," Psalm 
Ixxiii. 23. He had been under a conflict, lost his 
comfort, yet he acknowledges supports. God held him in 
his right hand. Trouble and sorrow have their use : 
want of comfort makes way many times for increase of 



22 



ON AFFLICTION AND DESERTION. 



grace ; and therefore, though a man may be deserted as 
to comfort, yet he may have a greater influence of grace 
from God. How often does it thus fall out with God's 
children, that they are qualified by it, to receive more of 
spiritual blessings, when their sense is lost ; then they 
become more diligent to recover a sense of God's love 
again. A summer's sun that is clouded, yields more 
warmth and comfort to the earth, than a winter's sun 
that shines the brightest. These cloudy times have their 
fruit and use ; and christians have the less of happy com- 
munion with God, that they may have more holiness ; 
and less of sweetness, and sensible consolation, that they 
may have more grace. 

There is a desertion also for correction, and a deser- 
tion for instruction. vSometimes the aim of it is merely 
for correction for former sins : it is a chastening over- 
clouding for our ungracious and unkind dealings with 
God. He may do it for our sins ; nay, many times for 
old sins long ago committed, he may charge them anew 
upon the conscience. Job xiii. 24, compared with v. 
26, " Wherefore hidest thou thy face, and boldest me 
for thine enemy ? Thou niakest me to possess the ini- 
quity of my youth." Many that have grieved God's 
Spirit in their youth (after they have been converted), 
God will reckon with them about it in their age. A 
man will smart for his ungracious courses first or last. 
Sometimes it is merely for instruction; it instructs us 
chiefly to show us God's sovereignty, with the change- 
ableness of the best comfort on this side heaven ; to 
show us his sovereignty, that he will be free to go and 
come at his own pleasure. He will have his people 
know he is Lord, and may do with his own as it pleas- 
eth him. The heavenly outshinings of his love, are not 
at our beck, God will dispense them according to his 



ON AFFLICTION AND DESERTION. 



23 



pleasure. A mariner has no cause to murmur and quar- 
rel with God, because the wind blows out of the east, 
when he desires a westerly gale. Why ? Because it is 
God that directs the wind, and he will dispose these 
things according to his pleasure. So the comfort and 
outshinings of his love are his, and he will take them, 
and give them as he thinks good. Again, to show us 
the changeableness of the best comforts on this side of 
heaven. When Christ has been in the soul with a full 
and high influx of comfort, this does not long remain 
with us, God may withdraw. Observe it often, after the 
highest enlargements there may be some forsaking. Paul 
had his raptures ; then a messenger of Satan to buffet 
him. The same disciples that were present at Christ's 
transfiguration, Peter, James, and John, the same are 
chosen to be witnesses of his agonies. Matt. xxvi. 3/, 
He took with him Peter, James, and John ; first they 
had a glimpse of his glory, then a sight of his bitter 
agony and sufferings. Jeremiah in one line sings of 
praise, and in the next curses the day of his birth, Jer. 
XX, 13, 14. After the most ravishing comforts, may be 
a sad suspension. There needs something to humble 
the creature after such experiences. 

Desertion is either felt or not felt ; not felt, and then 
it is more dangerous and usually ends in some notable 
fall; as Hezekiah, 2 Chron. xxxii. 31. God left him, 
and he was not sensible of it, and then runs into pride 
and vain-glory, and draws down wrath upon him and 
his people. God's children, when they do not observe 
his comings and goings, fall into mischief, it begins 
their woe. We do not observe what experiences we 
have of God, then we faint ; we do not observe his 
goings, then that makes way for some fall, and tiiat, 
for some bitter and sharp affliction ; but if it be fell, 



24 



ON AFFLICTION AND DESERTION. 



it is better provided against. If we do not murmur, 
but seek to God in Christ to get the loss made up, then 
it is better. Meek acknowledgments are better than 
complaining expostulations. It is a sign it works kindly. 

There is a partial and there is a total desertion. Those 
who are bent on serving God, may for awhile and in 
some degree be left to themselves. We cannot promise 
ourselves an utter immunity from desertion ; but it is 
not total. We shall find that ^'The Lord will not 
forsake his people, for his great name's sake," 1 Sam. 
xii. 22. Not utterly, yet in part they may be for- 
saken. Elijah was forsaken, but not like Ahab. Peter 
was forsaken in part, but not as Judas, who was utterly 
forsaken, until he was made a prey to despair. David 
was forsaken to be humbled and bettered ; but Saul was 
forsaken utterly to be destroyed. God may forsake his 
people, so as to shut out their prayers. Psalm Ixxx. 4. 
So as to interrupt the jo}^ and peace of their heart, to 
diminish their strength and usefulness ; the spiritual life 
may be much at a stand ; so that sin may break out, and 
they shall fall foully, but not finally. One way or other 
God is present ; present in light sometimes, when he is 
not present in strength ; when he manifests the evil of 
their present condition, so as to make them groan under 
it; and present in awakening desires, though not in 
giving enjoyment. As long as there is any desire after 
God, he is not yet gone ; there is some light and love 
yet left, manifested by our desires of communion with 
him. 

There is besides a temporary desertion, and an eternal 
desertion. The first is spoken of Isaiah liv. J, 8, " For 
a small moment have I forsaken thee : but with everlast- 
ing kindness will I have mercy on thee." God may for- 
sake his servants for awhile ; indeed they may have a 



ON AFFLICTION AND DESERTION. 



25 



long winter of it sometimes : this is, however, but a 
moment to the eternity wherein God loves them. But 
the eternal forsaking is of the final impenitent, when God 
saith, '^Depart ye cursed." 

The reasons of desertion are, 

1 . To correct us for our wantonness, and our unkind 
dealing with Christ. If we neglect him upon frivolous 
pretences, certainly he will be gone. When we are not 
at God's call, neither will he be at ours. 

2. To make us acquainted with our utter weakness. 
What feathers are we when the blast of temptation is 
let loose upon us ! God will show us what we are by 
his withdrawing. If God be gone but a moment, or 
suspend his influence, we cannot stand our ground. 

3. To subdue our carnal confidence. " In my pros- 
perity I said, I shall never be moved,'' Psalm xxx. 6. 
We fall asleep upon a carnal pillow, then God draws it 
away Thou didst hide thy face, and I was troubled," 
Psalm xxx. 7» God withdraws that we may the more 
seek after him. 

4. To heighten our esteem of Christ, that love may be 
sharpened by absence; when once we feel the loss of 
him to our bitter cost, we will not part with him again 
easily. Then we are more anxious to observe him in his 
motions. 

5. That by one bitter experience we may learn how to 
value the sufferings of Christ, Avhen we taste of the bitter 
cup of which he drank for us. Christians, you do not 
know what it was for Christ to cry out, " My God, my 
God, why hast thou forsaken me?" Matt, xxvii. 46; 
until you are sensible in some measure and degree of the 
like. He tasted of the hell of being forsaken, and we 



26 



ON AFFLICTION AND DESERTION. 



must pledge him in that cup first or last, that we may 
know what our Saviour endured for us ; and what a bitter 
thing it is for a believer to want the light of God's coun- 
tenance, and those sensible consolations, that he formerly 
enjoyed. 

6. To prevent evil, especially pride : to humble us that 
we might not be lifted up, and to entender our hearts to 
others, 2 Cor. i. 4. 

This teaches us, that we are not therefore cast out of 
the love of God, because there may be some forsaking. 
Desertion is incident to the most advanced christians. 
Christ hath legitimated this condition, and made it con- 
sistent with grace. David, Heman, and Hezekiah, these 
were forsaken, yet were children of God. It is more 
incident to the godly, than to the wicked and carnal. 
" They have no changes," Psalm Iv. 19. The carnal may 
be under bondage ; sometimes their peace may be troubled 
and disturbed, but this desertion is a disease incident to 
the godly, and none else ; they have a tender conscience ; 
when God is gone, how are they troubled ! But those 
that never felt the love of Christ, never knew what com- 
munion with God means, were never troubled with sin ; 
have none of this affliction. This is incident to the 
richest and most heavenly spirit, whom God hath taken 
into communion with himself. 

For direction then to God's children. Observe God's 
comings and goings, see whether you are forsaken ; when 
God hides himself from your prayers ; when means have 
not such a lively influence ; when you have a strong 
affection to obej'', but not such help to bring it into act, 
and you begin to stumble ; observe it, God is withdrawn, 
and many times seems to withdraw to observe whether 
you v/ill take notice of it. Christ made as if he would 
go further, but his disciples constrained him to stay witli 



ON AFFLICTION AND DESERTION. 



27 



them ; so he often makes as if he would be gone^ to see 
if you will constrain him to tarry. 

Inquire the reason. I commune with my own 
hearty" Psalm Ixxvii. 6. What then ? My spirit made 
diligent search." Aye^ this is the time to make diligent 
search what it is that separates between God and your 
soul. Though God do it out of sovereignty and instruc- 
tion sometimes ; yet there is ever cause for creatures to 
humble themselves, and make diligent search what is the 
matter. Submit to the dispensation, however painful 5 
murmuring does but entangle you more. God will have 
us submit to his sovereignty and wisdom before he has 
done. David refuses not to be tried, only he prays. 
Lord, forsake me not utterly." Learn too, to trust in a 
withdrawing God, and depend wholly upon him ; to stay 
ourselves upon his name, when we see no light, Isaiah 
1. 10, Never leave until you find him. As Esther would 
go into the king's presence, when there was no golden 
sceptre held forth ; so venture into God's presence when 
you have no smile or countenance from heaven ; trust in 
a withdrawing God ; nay, when even wrath breaks out, 
when God killeth you, as Job says, Though he slay me, 
yet will I trust in him," Job xiii. 15. With such a holy 
obstinacy of faith should we at all times follow God. 

When God seems to forsake us, and really does so in 
part, yet we should pray that it be not an utter and total 
desertion. " Be not wroth very sore, O Lord, neither 
remember iniquity for ever : behold, see, we beseech 
thee, we are all thy people," Isaiah Ixiv. 9. 1. Do not 
despond. We are too apt to do so. " Will the Lord 
cast off for ever ? and will he be favorable no more ? 
Is his mercy clean gone for ever ? Doth his promise fail 
for evermore ? Hath God forgotten to be gracious ? 
hath he in anger shut up his tender mercies ?" Psalm 



28 



ON AFFLICTION AND DESERTION. 



Ixxvii. 7 — 9. The worst kind of despondency is to lie 
in sin. To lie in the dirt because we are fallen is 
foolish obstinacy. 2. Pray to God, acknowledging that 
we have deserved it. There is nothing which God has 
promised to perform, but we may ask in prayer. 
If thou provest me, let me not miscarry, if thou 
exercisest me, let me not be cut off. Beg his return. 
Give thanks that God is not wholly gone, certainly he is 
not, as long as you are desirous after him, and have a 
tender heart left. Though he hath withdrawn the light 
of his countenance, yet he hath left the esteem of it, 
a thirst after God, and a desire of communion with 
himself. 



XI. God moves in a mysterious way. 
His wonders to perform. 
He plants his footsteps in the sea. 
And rides upon the storm. 

Deep in unfathomable mines. 

Of never- failing skill. 
He treasures up his bright designs. 

And works his sovereign will. 

Ye fearful saints, fresh courage take ! 

The clouds ye so much dread. 
Are big with mercy, and shall break 

In blessings on your head. 

Judge not the Lord by feeble sense. 
But trust him for his grace ; 

Behind a frowning providence 
He hides a smiling face. 

His purposes will ripen fast. 
Unfolding ev'ry hour ; 

The bud may have a bitter taste. 
But sweet will be the flower. 



ON AFFLICTION AND DESERTION. 



29 



Blind unbelief is sure to err. 

And scan his work in vain ; 
God is his own interpreter. 

And he will make it plain.* 

XII. The deeper our distresses are^ the more is the 
power and grace of our God magnified in our deliverance. 
Not David raised to a throne, according to promise, but 
Jesus exalted to his Father's right hand, and manifested 
in the truth of the gospel, is our banner displayed ; — 
our means of victory and deliverance 3 let us look to 
him and be saved. If sin has made deadly breaches, 
the sovereign grace of God can repair them. If we 
turn to him in prayer, we may expect his return in 
mercy to us. Having loved us freely, his right hand 
shall save us. Our deliverance may be delayed, but 
cannot be defeated. While Jesus subdues his opposers 
in mercy, or destroys them in wrath, let us make him 
our own, and every promised blessing of grace or glory 
will necessarily follow. When he pleases, he can make 
our bitterest enemies our warmest friends. Whatever 
difficulties then stand in our way, let faith overcome 
them. Though we seem cast off, let us cleave fast to 
the promise, and trust, and wait for the salvation of 
God. The greater our danger, our cries and our prayers 
ought to be the more earnest. Let us put no trust 
in human helps ; but in God's name and strength, 
encounter our spiritual or temporal enemies ; and so 
shall our victory be sure. Often are God's people 
overwhelmed with their sense of sin, their troubles, 
temptations and fears. But whatever we be, and in 
whatever condition, a throne of grace, and a prayer- 
hearing God, are at hand to apply to. Jesus, the 



* John xiii. 7. 



30 



ON AFFLICTION AND DESERTION. 



establishing and protecting rock^ is near ; and his word 
and Spirit are ready to lead us to him. Every former 
experience of protection or deliverance^ ought to en- 
courage our flight to this refuge. Our trusting to his 
promises^ perfections, and providences^ and our cordial 
worship of him here, will issue in our being for ever 
with him in his mansions of glory above. — God hears 
our prayers, and vnll provide for us everything good. 
We are heirs of God, and joint heirs with Christ. 
Since Jesus reigns, for ever sits enthroned amidst mercy 
and truth, we may confidently expect to live and reign 
with him in everlasting bliss and praise. Patient and 
submissive resignation of our souls to him, is the certain 
mean of an happy issue of all our troubles. Christ is 
the alone author and finisher of our salvation. In so 
doing, corruptions and temptations umy shake us, but 
cannot move us, either fully or finally, from grace. 
While liars and apostates meet with destruction from 
God, they, v/ho trust in him, may defy hell or death 
to hurt them. Psalm xxxvii. 3 — 5. In him they 
are saved, secured, strengthened, and protected; and 
in him, not in themselves, do they glory. The more 
their faith in him is exercised, the stronger it becomes. 
The more we trust in ourselves, the creature, or worldly 
enjoyments, the more disappointment and hurt we shall 
meet with. But the more we depend on, cry to, or 
consider God, we shall find pleasure, safety, and com- 
fort. The mercy and power we see in him, shall be 
employed to furnish and protect us, and to defend us 
from all our enemies. For what a dry and barren 
wilderness is this world, with nothing in it that can 
satisfy the longings of a gracious soul ! And, the more 
we find of the emptiness of created enjoyments^ the 
more we should fly to the fulness of God, as our God, 



ON AFFLICTION AND DESERTION. 



31 



and all-sufficient portion. They^ who have experienced 
fellowship with him^ and discoveries of his glory in 
ordinances, will feelingly regret the loss of them, and 
ardently desire the re-enjoyment of them. But great is 
the mercy, that God himself, the fountain of happiness, 
and his throne of grace, are ever accessible to the poor 
and needy, that seek the water of salvation. And if he 
refresh our hearts with the tokens of his favor, they 
ought to be enlarged in his praise. Happy and delightful 
is it, to be able to meditate on a remembrance of his 
former lovingkindnesses ; and in his strength, to follow 
him closely in the means of grace, and paths of his 
commands. It is his help and favor only, that can tune 
our hearts to praise him, while we enjoy his protection. 
Dreadful will be the destruction of tlie enemies of Jesus 
Christ and his people ! But eternal shall be the safety, 
unspeakable the joys, of him and his ransomed chil- 
dren, while all their malicious enemies shall be filled 
with astonishment, and struck into endless silence and 
confusion. 

XIII . To such as feel themselves under God's cor- 
recting hand. If they see not how they can be delivered, 
they should not despair. But put on patience, and look 
through the thick cloud. After darkness comes light. 
"Heaviness may endure for anight, but joy cometh in the 
morning." Own God's hand in your affliction, and lay it 
not on instruments. Job said, " The Lord gave, and the 
Lord hath taken away." Thus justify God in all things, 
for it is fit it should be so. Desire rather that affliction 
may be sanctified than removed pray more to be fitted 
for deliverance, than released from the trouble; underrate 
not your mercies ; get faster hold of God by faith and 
prayer. Still own God as a father, and he will own you 



32 



ON AFFLICTION AND DESERTION. 



as a child ; glorify God in the fire, and say^ Though 
he slay me, yet will I trust in him."' 

Then, though God's hand be heavy upon you, and 
none can deliver you from it, yet is he a Father still ; 
though perhaps offended, yet he is not a sin-avenging 
judge : this would be dreadful ! Compare 2 Samuel 
xxiv. 14, with Hebrews x. 31. His scourging as a 
father is a branch of the gospel covenant. As none can 
deliver you out of God's correcting hand, so none can 
pluck you out of his fatherly hand ; our Lord Jesus thus 
testifies both of himself and his Father, who, he says, is 
greater than all, John x. 29. While you are in his hand 
he never looks off from you, you are engraven on the 
palms of his hands, and he takes special care of you in 
his providence. Remember, if you are never delivered 
out of God's hand of affliction here, death will set you at 
liberty. There are two choice cordials, ] Cor. x. 13, to 
assure you that you shall be enabled to bear your afflic- 
tion, and that in due time you shall have a way to 
escape. 

Let the children of God be animated and encouraged 
in their sufferings from God, and for God. Though they 
may be sharp and long, and no human help can avail to 
respue them, God can and will, and they may say as the 
three children, If it be so, our God, whom we serve, is 
able to deliver us from the burning fiery furnace, and he 
will deliver us out of thine hand, O king," Daniel iii. I/. 
The Lord will deliver them by his hand of mercy, out of 
the hand of justice, yea, from the evil work of sin in the 
soul, and will preserve them unto his heavenly kingdom. 
They must walk by faith, and not by sight ; study the 
promises, be much in prayer, reflect on past experiences, 
sanctify God's name, learn obedience by what they suffer 
under God's hand, and they will in the issue find that all 



ON AlfFLlCTION AND DESERTION, 



35 



things work together for their good, though they cannot 
discern it for the present. Happy souls, who trust in 
God, and live by faith in evil times ! 

XIV. Fainting under chastisements reflects dishonor- 
ably upon God. It is true, in some respects, those who 
are extremely dejected, are not so guilty as despisers ; for 
usually they acknowledge the justice of his providence. 
But that false conception of the Father of mercies, either 
that he willingly afflicts the children of men, or that he 
hates them because he afflicts them here, is so contrary 
to his holy and merciful nature, so injurious to his good- 
ness, 1 John iv. 8, the special character of his nature, 
that it is an equal provocation, with the slighting of his 
sovereignty. 

XV. In our perplexing difficulties, we ought to recur 
to the first principles of our most holy faith. And never 
should we lose sight of God's kindness to those, who 
are washed in the blood, and sanctified by the Spirit 
of his dear Son. Often the strongest believers are most 
violently tempted, and dragged to the very brink of 
death and destruction. While God, in this world, marks 
his enemies and friends in the most perplexing man- 
ner ; — whom he hates he prospers to their ruin ; and 
whom he loves, he corrects and scourges for their 
profit ; what need have we to attend closely to his 
word as our rule; and amidst astounding providences, 
wait in faith and patience till we see the end of the 
Lord 1 The worst that a believer hath, is better than 
the greatest prosperity of the ungodly ; which but ripens 
them for everlasting ruin, and hastens them into it. 
But to whatever sad lengths the afflictions and tempta- 
tions of God's people draw them, they will issue in their 

c 



34 



ON AFFLICTION AND DESERTION. 



instruction, humiliation, comfort, and holiness. When 
rebellious or murmuring thoughts arise in our hearts, 
they must be carefully resisted and quickly suppressed. 
We must never grieve nor stumble God's people, by 
representing his service as hard and unprofitable. And 
it is not the strongest carnal reasoning, but fellow- 
ship with God in his word and ordinances, that can 
enlighten a darkened soul, or disentangle it from an 
ensnaring temptation. Great is the mercy of God, 
when he relieves his children, who had by their fret- 
fulness become their own tormentors ; and that even 
at their very worst, he never ceases to look upon them 
in his Son, to attend and support them, as weak infants 
in his family. But bright view^s of God and eternal 
things, are sometimes ushered in by great darkness and 
bitter trouble of mind. Holiness here, and glory here- 
after are closely connected. And little reason hath one 
guided of God, and an heir of everlasting happiness, 
nay of God himself, and joint heir with Christ, to envy 
the earthly prosperity' of the ungodly. How insignifi- 
cant do all other things appear, when compared with 
the everlasting enjoyment of the Infinite All, the 
Redeeming Godhead ! ! How light and easy are death 
and trouble, when considered as our way to it ! While 
the enemies of God hasten towards endless perdition, 
his children should by faith depend on his promise, that 
here and hereafter their lips may be filled with his praise. 

XVI. Jesus, thy blood and righteousness, 
My beauty are, my glorious dress ; 
'Midst flaming worlds in these array'd. 
With joy shall I lift up my head. 



When from the dust of death I rise 
To claim my mansion in the skies. 



ON AFFLICTION AND DESERTION. 



35 



E'en then shall this be all my plea, 
Jesus hath lived and died for me. 

Bold shall I stand in that great day. 
For who ought to my charge shall lay ? 
Fully thro' thee absolv'd 1 am. 
From sin and fear, from guilt and shame. 

Thus Abraham, the friend of God, 
Thus all the armies bought with blood. 
Saviour of sinners, thee proclaim ; 
Sinners, of whom the chief, I am. 

This spotless robe the same appears. 
When ruin'd nature sinks in years ; 
No age can change its glorious hue ; 
The robe of Christ is ever new. 

O let the dead now hear thy voice ! 
Now bid thy banish'd ones rejoice ! 
Their beauty this, their glorious dress, 
Jesus, thy blood and righteousness. 

XVII. What days of trouble have God's people to 
endure, from temptations, corruptions, afflictions, and 
desertions ! But in deep distress, we must flee to the 
compassionate bosom of our God, who spared not his 
own Son, but freely gave him up for his elect, and 
pour out our complaints before him. And, if we would 
speed, we must be both importunate and unwearied in 
our applications at the throne of grace. If we but 
speak in groans, God can understand us, and will 
answer. But often, under strong trials, God's people 
feed their sorrows, and reject the consolations which 
God suggests to them in his word ; often they indulge 
the melancholy apprehension that he hath forsaken 

c 2 



36 



ON AFFLICTION AND DESERTION. 



them, and left them to everlasting perdition. Terrible 
then is their case, and dishonorable to God is this 
their distrust. But hopeful is the appearance, when 
they are brought to condemn their own unbelief, (that 
master-sin, that staid the compassionate hand of Jehovah- 
Jesus at Nazareth, Mark vi. 5, 6,) when they are led 
to cast themselves wholly on his almighty power and 
mercy ; and when they continue meditating on, and 
declaring his former mighty works of providence or 
grace. This awakens them and others to honorable 
thoughts of his conduct, and to thanksgiving, how- 
ever deep and mysterious the dispensations of his pro- 
vidence I For " The Lord is righteous in all his ways, 
holy in all his works," Psalm cxlv. IJ, even the most 
terrible of them. And, however awful, they are infinitely 
gracious ; and issue in the deliverance of his chosen 
from their manifold bondage, and in their guidance, by 
Jesus their great leader and priest, to the Canaan 
above. 

XVIII. Above all, 1 would say to the christian, never 
distrust the kindness, the love, the wisdom, the faith- 
fulness of your Saviour; but confide in him, who has 
promised all things shall work together for your good. 
Though you may not now know what he is doing, you 
shall know hereafter. You will see the reasons of all 
the trials and temptations, the dark, the comfortless 
hours, the distressing doubts and fears, the long and 
tedious conflicts, with which you are now exercised; 
and you Avill be convinced that not a sigh, not a tear, 
not a single uneasy thought was allotted to you, without 
some wise and gracious design. Say not then like 
Jacob, "All these things, are against me ;" say not like 
David, I shall one day perish ;" for all these things 



ON AFFLICTION AND DESERTION, 



37 



are for your good, and you shall never perish, neither 
shall any pluck you out of Christ's hand. Why should 
you, who are sons of the King of heaven, be lean and 
discontented from day to-day ? Remember, if you are 
justified, you are the heir of an inheritance, incorrup- 
tible, undefiled, and that fadeth not away. Be not 
discouraged at the small progress you appear to make, 
or the difficulties you may meet with. — Why should 
the infant be discouraged, because he has not the 
strength of manhood, or the wisdom of old age r Wait 
on the Lord in the diligent use of his means, and he 
will strengthen your hearts, so that you " shall mount 
up as on eagles' wings ; you shall run and not be 
weary, you shall walk and not faint." Who is he 
that walketh in darkness, and hath no light ? — Let him 
trust in the name of the Lord, and stay upon his 
God/' — Let him go to Jesus, the compassionate Saviour 
of sinners, who heals the broken in heart, who gathers 
the lambs in his arms, and carries them in his bosom. 
Go, I say, to him, tell him all your griefs and sorrows ; 
tell him that your souls cleave to the dust ^ that iniqui- 
ties, doubts and fears prevail against you ; that you 
are poor and miserable, and wretched, and blind, and 
naked. Go to his mercy-seat, where he sits as a mer- 
ciful high priest, on purpose to give repentance and 
remission of sins ; go, and embrace his feet, lay open 
your whole hearts, state all your difficulties, complaints, 
and disorders, and you will find him infinitely more 
willing to grant your requests, than you are to make 
them. He is love itself. It is his very nature to pity. 
— Have you a hard heart ? Carry it to Jesus, and he 
will soften it. Have you a blind mind ? He will 
enlighten it. Are you oppressed with a load of guilt } 
He will take it ofi". Are you defiled and polluted? 



38 



ON AFFLICTION AND DESERTION. 



He will wash you in his own blood. Have you 
backslidden ? Return," says he, ye backsliding 
children, and I will heal your backslidings." Come, 
then, to Christ, and obtain those influences of his 
Spirit, by which you will be enabled to grow in grace, 
and in the knowledge of your Lord and Saviour Jesus 
Christ ; so shall your path be as the shining light, 
that shineth more and more unto the perfect day." 

XIX. Why does your face, ye trembling souls. 
Those mournful colours wear ? 
What doubts are these, that waste your faith. 
And nourish your despair ? 

What tho* your numerous sins exceed 

The stars that fill the skies. 
And aiming at th' eternal throne. 

Like pointed mountains rise. 

What tho' your mighty guilt beyond 

That wide creation swell. 
And has its curs'd foundation laid 

Low as the depths of hell. 

See, here an endless ocean flows 

Of never-failing grace ; 
Behold a dying Saviour's veins 

The sacred flood increase. 

It rises high, and drowns the hills. 

Has neither shore nor bound ; 
Now if we search to find our sins. 

Our sins can ne'er be found. 

Awake, our hearts, adore the grace 

That buries all our faults. 
And pard'ning blood, that swells above 

Our follies and our thoughts. 



ON AFFLICTION AND DESERTION. 



39 



XX. Great is the mercy^ that God is the shepherd, 
leader^ and protector of his people — that he is a God 
reconciled in Christy to the everlasting wonder of angels, 
and of men. Awakened souls ardently desire recon- 
ciliation to God by his grace, and to receive undoubted 
manifestations of his favor. And if we are turned to 
God by his grace, we cannot fail to inherit his eternal 
glory. But through seeming rejection of prayers, and 
angry frowns from him, and through tears, griefs and 
reproaches must we sometimes go thither. With what 
kind care did God of old settle the Israelites in Canaan, 
and make them flourish there ! With how much more 
did he gather, found, and increase his gospel church ! 
But, alas ! the misery and ruin that sin draws down upon 
the best constituted churches and nations ! Enemies, 
furious as wild beasts, waste them when God withdraws 
his protection. Yet the design hereof is not his people's 
ruin ; but to excite their prayers, quicken their repent- 
ance, and magnify the wonders of his power and grace 
in their deliverance. It is impossible for his people to 
be ruined, when their help is laid on the Almighty Re- 
deemer, the man of God's right hand. John x. 28. 
God's regard to him, is the source of all their salvation, 
quickening, and perseverance in grace. Through him 
strengthening us, we can do all things. Ought not 
then prayer to be the daily employment of such as are 
spiritually alive ? And ought we not rather to desire 
earnestly a sense of God's favor, than the removal of any 
affliction ? 

XXI. The best way to ease the heart in trouble, is by 
seriously consulting God's word. It is not good alto- 
gether to pore upon our sorrows. David doth not merely 
sit down and bemoan the calamities of his condition, and 



40 



ON AFrLICTION AND DESERTION. 



SO sink under the burden, but runneth to the word of 
God. As husbandmen when their ground is overflowed 
by waters, make ditches and water-furrows to carry it 
away ; so when our minds and thoughts are overwhelmed 
with trouble, it is good to direct them to some other 
• matter. But every diversion will not become God's 
people, it must be an holy diversion. In the multitude 
of my thoughts within me, thy comforts delight my soul,'* 
Psalm xciv. 19. "Thy comforts," — of God's permission, 
of God's providing, comforts proper for such as professed 
godliness. The worldly, in trouble, run to sinful enjoy- 
ments, and so defeat the providence rather than improve 
it. But David, w^ho was God's servant, must have God's 
comforts. So elsewhere when troubled at the prosperity 
of the wicked, he says, I went into the sanctuary, then 
I understood their end," Psalm Ixxiii. IJ. He goes to 
divert his mind by the use of God's ordinances, and so 
comes to be settled against the temptation. 

Among all sorts of holy divertisements, none is of such 
use as God's word. There the afflicted child of God will 
find matter enough to allay his cares and fears, swallow 
up all his sorrows, and direct him in all his straits. In 
short, here he will find comfort, as well as counsel. 

I. Comfort. The word teaches us to look off from 
men to God, from providence to the covenant, from 
things temporal to things eternal : as Moses feared not 
the wrath of the king, when he saw him that is invisible. 
Heb. xi. 27. If thou seest the oppression of the 
poor, and violent perversion of judgment and justice in 
a province, marvel not at the matter ; for He, that is 
higher than the highest, regardeth ; and there be higher 
than they," Ecc. v. 8. There is an higher judge that 
sitteth in heaven ; and if he pass sentence for us, when 
they pass sentence against us, we need to be less trou- 



ON AFFLICTION AND DESERTION. 



41 



bled : if he give us the pardon of our sins^ and 
wash our conscience in his own blood, it is no matter 
what men may say against us. For " Blessed is the 
man that maketh the Lord his trust, and respecteth not 
the proud, nor such as turn aside to lies." Is not God 
able to bear you out in his work ? Look off from pro- 
vidence to the covenant. Providence is a deep mystery ; 
we shall not be able to understand it, until we gather 
principles by faith from the covenant. " He hath said, 
I will never leave thee, nor forsake thee," Heb. xiii. 5. 
God overrules all for good. Rom. viii. 28. Look off 
from things temporal, to things eternal. ^'For our 
light affliction, that is but for a moment^ worketh for 
us a far more exceeding and eternal weight of glory ; 
while we look not at the things which are seen, but 
at the things w^hich are not seen : for the things which, 
are seen, are temporal; but the things which are not 
seen, are eternal," 2 Cor. iv. IJ, 18. "For I reckon 
that the sufferings of this present time are not worthy 
to be compared with the glory that shall be revealed 
in us." 

2. For counsel. A christian should not be troubled 
so much about what he should suffer^ as what he should 
do, that he may do nothing unseemly to his calling 
and hopes, but be kept blameless to the heavenly 
kingdom. Now the word of God will teach him how 
to carry himself in dangers, to pray for persecutors,, 
(fire is not quenched with fire, nor evil overcome with 
evil) how to keep himself from unlawful shifts and 
means, how to avoid revenge, lying, flattery, yielding 
against conscience, fainting under trouble, or waxing 
weary of well doing ; it will teach him not to fight 
against Satan, or his instruments with their own wea- 
pons, for so we shall be easily overcome. The ungodly 



42 



ON AFFLICTION AND DESERTION. 



shall not be so wise to contrive mischief, as the be- 
liever, instructed by the word, to carry himself under it. 

Through thy commandments thou hast made me wiser 
than mine enemies," Psalm cxix. 98. Malice and policy 
shall not teach them to persecute, so as God's word shall 
instruct him to behave himself in the trouble. 

The word must not be slightly read, but our hearts 
nmst be exercised in the meditation of it. A cursory 
reading will not work upon us so much as serious 
thoughts. In all studies, meditation is both the mother 
and nurse of knowledge, and so it is of godliness, with- 
out which, we do but know truths by rote, and hearsay, 
and talk one after another, like parrots. But when a 
truth is impressed upon our hearts by deep meditation, 
then it worketh with us, and we feel its power. Mus- 
ing makes the heart to burn. Psalm xxxix. 3 ; serious 
thoughts are the bellows that blow it up. In a sanctified 
heart, the seeds of comfort come to maturity by medita- 
tion ; by constant meditation our affections are quick- 
ened, this turns the promises into marrow. " My soul 
shall be satisfied as with marrow and fatness, — when I 
meditate on thee in the night watches," Psalm Ixiii. 5, 6. 
It gives more than a vanishing taste, which mere pro- 
fessors only have. 

In all your troubles then, learn this method, to cure 
them by gracious means ; — by prayer and meditation. 
Meditation on the word of God will tell you that we are 

born unto trouble, as the sparks fly upward," Job v. J ; 
and therefore we should no more think it strange to see 
God's children molested here, than to see a shower of 
rain fall after sunshine, or that night shall succeed the 
day. Beloved, think it not strange concerning the fiery 
trial, as though some strange thing happened unto you," 
1 Peter iv. 12. It were strange if it were otherwise. 



ON AFFLICTION AND DESERTION. 



43 



Our waymark is many tribulations. " We must through 
much tribulation, enter into the kingdom of God," Acts 
xiv. 22. Afflictions too, though in themselves legal 
punishments, fruits of sin, yet by the grace of God, they 
are medicinal to God's people. " When we are judged, 
we are chastened of the Lord, that we should not be 
condemned with the world," 1 Cor. xi. 32. We never 
advance more in Christianity, than under the cross. 
^^They verily for a few days chastened us, after their 
own pleasure ; but he for our profit, that we might be 
partakers of his holiness," Heb. xii. 10. " It is good 
for me that I have been afflicted ; that 1 might learn thy 
statutes," Psalm cxix. 71 • 

Rather, then, endure the greatest calamities, than com- 
mit the smallest sin. " Choose rather to suffer affliction 
with the people of God, than to enjoy the pleasures of 
sin for a season," Heb. xi. 25. A meek suffering, con- 
duces much to God's glory. ] Peter iv. 14. Your aim 
should be to do nothing unworthy of his presence in you, 
and the truth you profess. 

XXII. Hark, my soul, it is the Lord ; 

*Tis thy Saviour, hear his word ; 
Jesus speaks, and speaks to thee ; 
" Say, poor sinner, lov'st thou me ?" 

I deliver'd thee when bound. 
And, when bleeding, heal'd thy wound ; 
Sought thee waud'ring, set thee right, 
Turn'd thy darkness into light. 

Can a woman's tender care 
Cease towards the child she bare r 
Yes, she may forgetful be. 
Yet will I remember thee. 



44 



ON AFFLICTION AND DESKRTION. 



Mine is an unchanging love. 
Higher than the heights above ; 
Deeper than the depths beneath. 
Free and faithful, strong as death. 

Thou shalt see my glory soon. 
When the -work of grace is done ; 
Partner of my throne shalt be. 
Say, poor sinner, lov'st thou me ? 

Lord, it is my chief complaint. 
That my love is cold and faint ; 
Yet I love thee, and adore, 
O ! for grace to love thee more. 

XXIII. If Christ loved us when he washed us in his 
own blood, then no slaying providences can separate us 
from the same love : so that we may, considering the 
matter aright^ say, he loved me w^hen he hurried me 
hither and thither ; when he brake my bones, emptied 
me from vessel to vessel, made me as the mire of the 
street. Yet his blessing, once bestowed, can never be 
revoked ; nor his eternal love change. Though his paths 
are in the deep, and his ways and judgments past Ending 
out, while he maintains in our souls a cry after him, 
which is the voice of his own spirit interceding in us ; 
he hath not forgotten to be gracious nor caused his 
bowels to cease from yearning towards us. Sin only- 
makes outward burdens intolerable. Outward troubles 
declare the venom of sin, and tend to open the ear to 
instructions ; and so both of them send the souls of the 
redeemed to the atonement of Christ's blood for healing, 
and into his bosom for refuge. Certainly his promises 
are as good now as they were before the storm arose 
upon us; and the covenant of grace and love, and good- 
will smiles as much as ever; and when the cloud is 



ON AFFLICTION AND DESERTION. 



45 



blown over and gone, we shall see it. Now to justify 
God's truth, and submit to his wise hand ; to maintain 
good and honorable thoughts of him, and all his deal- 
ings, when so many things from without and also from 
within do war against it ; this is like the faith of God's 
elect, and doth in some blessed measure betoken the 
knowledge of what God is in himself, and what he is 
eternally to us, and that the seed of God remaineth in 
us. Let us leave ourselves in his hands, trusting in him 
for wisdom and strength, to carry us through. Say 
to him. Lord, heal us and purge us. He will do it, and 
all will be well. Let us hold on in prayer, for the vision 
is yet for an appointed time, but at the end it shall speak 
and not lie ; though it tarry, wait for it, because it will 
surely come, it will not tarry," Hab. ii. 3. 

XXIV. The name of God, and what is in God, should 
be foundation sufficient for faith to rest upon in the 
utmost extremity of distress. The name of God, that 
is, God's attributes, and Christ's righteousness do suffi- 
ciently and fully answer all our wants and fears ; all 
objections and distresses we can have, or can be in; what- 
soever our want or temptation be. He hath a name to 
answer it. For example — to take that his name in pieces, 
mentioned Exodus xxxiv. 5, 6 ; consider every word in 
that his name, and every word answers to some tempta- 
tion that may assault us. 

First, art thou in misery and great distress, he is 
merciful; The Lord merciful. The Lord, therefore 
able to help thee, and merciful, therefore willing. 

Yea, but secondly, thou wilt say I am utterly unwor- 
thy, there is nothing in me to move him to it; well, 
therefore, he is gracious. Now grace is to show mercy 
freely. Yea, but I have sinned against him long, for 



46 



ON AFFLICTION AND DESERTION. 



many years : if 1 had come in when I was young, mercy 
might have been shown me. To this he says, I am 
LoNGSUFFERiNG. Yea, biit my sins every way abound 
in number, and it is impossible to reckon them up, and 
they abound in heinousness : I have committed the same 
sins again and again ; I have been false to him, broken 
my promise with him again and again ; his name also 
answers this objection, he is abundant in goodness ; 
he abounds more in grace, than you in sinning; and 
though thou hast been false again and again to him, and 
broken all covenants, yet he is abundant in truth, he 
is better than his word, for he cannot to our capacities 
express all that mercy that is in him for us. Yea, but I 
have committed great sins, aggravated with many and 
great circumstances, against knowledge, wilfully : — then 
he forgives iniquity, and transgression and sin ; sins of 
all sorts — crimson, yea, and scarlet sins, Isaiah i. 18. 
Yea, but there is mercy thus in him but for a few, and 
I may be none of that number ; yes, there is mercy for 
thousands, and he keeps it ; treasures of it lie by him, 
if men would but come in and take them. 

Object what thou canst, his name will answer thee. 
Needest thou comfort as well as pardon ? He is both 
The Father of mercies, and the God of all comfort, 
that is his name, 2 Cor. i. 3. Needest thou peace of 
conscience, being filled with terrors ? He is the God of 
peace, 1 Thess. v. 23. Yea, but I have an heart empty 
of grace and holiness, and full of corruption ; He is the 
God of all grace to heal thee, as well as of peace to 
pardon thee. Needest thou wisdom and direction ? He 
is The Father of lights, as the apostle says, James i. 
17. Is thy heart inconstant, and full of double-minded- 
ness ? He is unchangeable also, as he speaks there, 
James i. 17- Thus all the objections that can be made. 



ON AFFLICTION AND DESERTION. 



47 



may be answered out of his name 5 therefore it is all- 
sufficient for faith to rest upon. 

The same may be also fully gathered out of his son's 
name ; in whom God hath made himself strong to show 
mercy, and bestow all good gifts. His name is adequate 
to God's name, that is, is of as large extent in worth 
and merit, as God's heart is in his purposes of showing 
and bestowing mercies. His name hath likewise an 
all- sufficiency in it to supply all our wants and desires, 
and to satisfy all our scruples. For example — ^that his 
name mentioned by the prophet Isaiah, ix. 6, compared 
with 1 Cor. i. 30. For would we have peace of con- 
science, and the guilt of sin removed ? He is the Prince 
OF PEACE, and is made righteousness to us. Are we 
in depths of distress, terrors within, terrors without, 
out of which we see no redemption ? He is the mighty 
God, ABIE TO SAVE TO THE UTTERMOST, being made re- 
demption to us. Want we grace, and his image to 
be renewed and increased in us ? He is the ever - 
lasting Father ; a Father to beget his likeness in us, 
and EVERLASTING, to maintain it ever, when it is once 
begun ; He is made sanctification to us. Want we wis- 
dom to guide us ? He is the counsellor, and is made 
wisdom to us. All we want he hath 5 even as all he hath 
we want ; and further, although we not only want all 
these, but never so much of all these, his name is also 
WONDERFUL. For such he is in all these; ''able to do 
above all that we ask or think." Or if the soul desire more 
distinct and particular satisfaction in point of justifica- 
tion, which consists in the pardon of sins and acceptation 
to the favor of God, it being the point which in this state 
of desertion is questioned, and wherein the soul desires 
satisfaction, that other name of his. The Lord our 
righteousness, Jer. xxiii. 6, will answer all objections 



48 



ox AFFLICTICN AND DESERTION. 



and doubts tliat our hearts can raise. For if that right- 
eousness of his^ satisfied God, who in condemning us is 
greater than our hearts, then surely it may satisfy our 
hearts much more. The righteousness of his Ufe and 
death is not only an adequate ransom, 1 Tim. ii. 6. But 
there is plentoous redemption in it. Psalm cxxx. 7» 
Yea, to superfluity, as the apostle's phrase implies, 
1 Tim. i. 14; that is, overfull, more than would serve 
the purpose, and that to pardon his sins, who was the 
CHIEF OF SINNERS, 15. He clscwhere challenges all 
the powers of sin, hell, and darkness to appear in this 
dispute, and undertakes to answer them all out of this 
one position, which he lays as a foundation truth, 
" Christ hath died," Rom. viii. 34, which is in effect 
the same as this. The Lord our righteousness. Who 
is he that condemneth r" What can be alleged either 
in the heinousness of sin in the general, or in any 
of thy sins in particular, unto which an answer may not 
hence be given, from the righteousness of his life and 
death ? Is it that sin is an offence against the great 
God f Against thee, against thee, &c., as David 
says : and is not His righteousness, the righteousness of 
Jehovah ? Jehovah our righteousness, who is the 
mighty God. Is the glory of this great God, and all 
his excellencies debased by us in sinning ? And will not 
the emptying of his glory, whose name is the brightness 
of the Father's glory, in performing this righteousness 
for us, satisfj^ and make amends ? Are our sins the 
transgression of the holy and righteous law in every 
part? and did not Jehovah, who gave and made that 
law, to make himself our righteousness, make himself 
under the law r Gal. iv. 4 ; and to make up a full 
righteousness, fulfil every part of it, Rom. viii. 3, 4. 
Is it thy continuance in sin, and the number and the 



ON AFFLICTION AND DESERTION. 



49 



iteration of them that amazeth thee ? All fulness 
DWELLS IN HIM, who is GUI' righteousiiess. Col. i. 19, 
and hath dwelt in him, longer than sin in thee. And 
the righteousness of our Messiah, is an everlasting 
RIGHTEOUSNESS, Dan. ix. 24. The merit of which, aiTl, 
eternity of sinning could not exhaust, or make void. 
And is all this righteousness laid up for himself only, or 
for any other sort of creatures, so as thou mightest never 
come to have an interest in it ? No ! The height of our 
comfort is, that Our righteousness, is one word of 
his Name, and that our names are put into his. For us 
it is, and ours it is ordained to be. Ours, not for him- 
self, he had no need of it, being God blessed for ever. 
Ours, not the angels', for they are justified by their own ; 
nor the bad, they are put out of God's will for ever^l 
But OURS, who are the sons of men ; and among them, 
who are broken, lost, whose souls draw near to the grave, 
and their lives to the destroyers, Job xxxiii. 22 ; and 
who come and pray unto God, and stay themselves upon 
it : unto them God cannot deny it, for it is theirs : for 
he will render to man His righteousness," Job xxxiii. 
26. So that his Son's name is all-sufficient to answer all 
objections for faith to rest upon : " so that they that 
know his name will put their trust in him," Psalm 
ix. 10. 

A second reason why his name is sufficient, though 
you have and see nothing in yourself, nor any promise 
made to any grace in you to rest upon, is, because even 
all those promises made to conditions in us, which we 
ordinarily look to, are Yea, and Amen only in this his 
name, and his Son's name. That is the original of them 
all, the root, the seed of them all ; his name is the first 
matter of all those secondary promises, his name gives 
being to them all ; if it were not for the mercy, grace^ 

1) 



50 



ON AFFLICTION AND DESERTION. 



truth, kindness in him^ and the righteousness which is 
in his Son, all the promises which are made, what were 
they worth ? As the worth of a bond depends upon the 
sufficiency of the man who gives it, so do all these 
promises upon his name. Therefore, now, when you 
rely upon his name, having as yet no promise made to 
anything in yourself to rely upon, you then trust on that 
which is the foundation of all those promises ; you then 
have recourse to the original, which is more authentic 
than extract copies ; you rely on that, which all those 
other are resolved into, and therefore is sufficient, though 
all the rest fail you in your own apprehension. 

Thirdly, his mere name is support enough for faith, 
and may be so, because it is for his name's sake, and his 
Son's name's sake, he doth all he doth : and for nothing 
in us, but merely for what is in himself. So Isaiah xlviii. 
9, 11, ^' For my name's sake," &c. So also Ezek. xxxvi. 
22, 32. For my name's sake, and not your sake. And 
again, Isaiah xliii. 25, I am he that blotteth out thy 
transgressions for my own sake, and will not remember 
thy sins." For it, he blotteth out transgression, and 
pardoneth it. And if it be for his name's sake, he doth 
all, and fulfilleth all promises made to us, then, when 
thou seest nothing in thyself, to which any promise is 
made, nothing which may appear to be any motive to 
pardon thee, then, trust those in that his name ; that be- 
cause he is God, and hath mercy in himself, that there- 
fore he will do it. For that which is the only motive to 
God himself to do anything for us, must needs be (when 
apprehended and believed by us) the strongest and surest 
ground for our faith to rest upon, to persuade the heart 
that he will do it. 

This, then, may direct poor souls in distress, what to 
venture all upon, upon what ground to hazard souls. 



ON AFFLICTION AND DESERTION. 51 

labours^ endeavours, faith, repentance, obedience, and all 
upon his name. As David says, "My flesh and my heart 
faileth, but God is the strength of my heart," &c. Psalm 
Ixxiii. 26. So I may say, j^our comfort in prayer, in 
hearing, your joys may be gone, your own graces and all 
promises made to them may seem gone ; your own hearts 
may fail, and being creatures, they use to fail again and 
again : but God's name and his Son's name rested on, 
will never fail you. Lean on these, not by halves in dis- 
tress, but trust '^perfectly," as the apostle says, 1 Peter 
i. 13, " Hope to the end," upon that grace revealed. 
That is, cast your whole souls upon it. He only hath 
" perfect peace, whose mind is stayed on God," Isaiah 
xxvi. 3. Have not only half thy soul upon that rock 
which is higher than thou," Psalm Ixi. 2 ; but get all 
upon it, and when all fails, renew thy faith on his 
name. Thereon rest : there die. To this purpose may 
that of Solomon serve. " The name of the Lord 
is a strong tower ; the righteous runneth into it, and 
is safe," Prov. xviii. 10. Now what is the use of a 
tower in a city ? Is it not when all the outworks 
are taken by the enemy, the walls scaled, the fortifi- 
cations forsaken, houses left ; then the tower holds 
out last, and is a refuge to fly to. So also when 
Satan and God's wrath beset thee round, and encompass 
thy soul, and the comfort of every grace in thee is taken 
from thee, and thou art driven from, and art forced to 
forsake all other thy holds and grounds of comfort, 
then fly to the name of the Lord, as thy city of refuge, 
Heb. vi. 18. Say, There is mercy in thee, Lord, and 
that is THY Name, and there is righteousness in thy 
Son, and that is his name : and I am directed to trust in 
thy name in time of need. Here rest and catch hold, as 
on the horns of the altar, and if thou die, die there. 

D 2 



52 



ON AFFLICTION AND DESERTION. 



XXV. Immanuel's a friend in need. 

Who shall the saints arraign ? 
Before the throne he stands to plead. 
And never pleads in vain. 

He pleads — and who shall novv^ condemn ? 

Jesus, the victim slain. 
Pleads for his own Jerusalem, 

And never pleads in vain. 

He pleads his own atoning blood. 

His agonizing pain ; 
He pleads the righteousness of God, 

And never pleads in vain. 

He stands before his Father's throne. 

And claims an endless reign ; 
Rejoice, ye saints, with Jesus one. 

He never pleads in vain. 

Sing then, ye saints, who shall condemn ? 

Jesus, the victim slain. 
Pleads for his own Jerusalem, 

And never pleads in vain. 

XXVI. There is nothing that the desponding soul, 
under the hiding of God's countenance needs more to be 
directed to, than waiting upon God, thus trusting in his 
name, in the constant use of all ordinances and means of 
grace. Waiting is indeed but an act of faith, further 
stretched out. Waiting upon God is but a continuing to 
believe on God, and to look for help from him, with sub- 
mission, though he stay long ere he come. Waiting 
is an act of faith resting on God, and an act of hope 
expecting help from him ; an act of patience, the mind 
quietly contenting itself, till God doth come j and of 
submission, if he should not come. Therefore, says the 



ON AFFLICTION AND DESERTION. 



53 



churchy being in this very case, It is good to hope, 
and quietly to wait for the salvation of God/' Lam. iii. 
26. It is good indeed to do so : for God will afflict the 
less, ease you the sooner, and comfort you the more, 
when he doth come, and in the meanwhile it makes you 
to possess your souls," and upholds them ; to do other- 
wise, to be impatient, and to give over looking for the 
Lord, as Ahaz did, is the greatest folly, for, as Job says, 
chap. xii. 14, He shutteth up a man, and there can be no 
opening." All the world cannot let you out ; he keeps the 
keys of the dungeon, and you must stay his leisure ; and he 
waits but for a fit time to let you out, Isaiah xxx. 18. He 
will wait to be gracious to you, for he is a God of judg- 
ment, a wise and judicious God, and knows the fittest 
times and seasons ; that he stays so long, is not out of 
want of mercy, for he waits and longs to be gracious, 
but he doth it out of judgment, and his w^isdom sees not 
yet a fit time ; he is grieved as well as you, that you are 
not fit for mercy ; that his mercy would not be exalted 
if he should show it, till you further see your misery ; 
and, therefore, he says, Blessed are all they that wait for 
him." And as he now waiieth but to be the more gra- 
cious to thee, so he did heretofore a long while wait for 
thee, that thou shouldest begin to turn to him and say, 
" When shall it once be?" Jer. xiii. 27- Thou madest 
him stay thy leisure in turning from sin, why may he not 
make thee stay his time for the pardon of it ? And, in- 
deed, the escaping hell in the end is so great a mercy, 
that it is worth waiting for all thy days, though thou 
endure an hell here, and get not one good look till 
the very last gasp and moment of thy life ; therefore 
put thy mouth in the dust, and wait quietly, if there 
may be hope, at the last. Lam. iii. 29. 

And waiting thus, go on to use all the means of grace 



54 



ON AFFLICTION AND DESERTION. 



more diligently, more constantly, though thou findest 
a long while no good by them. Omit no ordinance 
which God hath appointed for thy comfort and recovery. 
As the woman in the scriptures, who had the bloody 
issue, spent all upon physicians, Luke viii. 43, in the use 
of means for her recovery ; that trouble of mind only 
doth hurt you, that drives you from the means : therefore 
Satan endeavours nothing more, than to keep desponding 
souls from the word, from christian communion^ from the 
sacraments, from prayer, by objecting to them that now 
all is in vain, and that you do thereby only increase your 
condemnation. 

But, first, if thou learn no other lesson in the use of 
the means, but that thou art thyself most unprofitable ; 
and that, unless " God teach thee to profit," Isaiah 
xlviii. 17, no good is done, and thus learn to depend 
upon God in Christ in the ordinance^ this, alone, is a 
great degree of profiting. . 

And, secondly, though thou shouldest forget in a degree 
all thou hearest, and seemest to reap no benefit by it ; 
yet, still hear, for some secret strength is gotten by it. 
And, as for increasing thy condemnation, know, that 
utterly to neglect and despise the means of grace is 
greater condemnation ; therefore, read, pray, meditate, 
hear, confer, forbear not these your spiritual meals. In- 
deed when the body is sick, you use to forbear your 
appointed food, but when the soul is sick, there is more 
need of it than ever. All these are both meat, medicine, 
food, cordials and all. Use reading the word : it is 
through comfort of the scriptures, that we have hope, 
Rom. XV. 4. Therefore, read them much : attend 
on preaching, for " God creates the fruit of the lips, 
peace," Isaiah Ivii. 19. So also, receive the communion 
frequently, those days are often sealing days 3 go to the 



ON AFFLICTION AND DESERTION. 



55 



house of God^ and confess thy sins^ write over again thy 
pardon^ put in all thou knowest of thyself, bring it to 
Christ to set his seal to it. 

Only take this caution, that thou trust not to the use 
of the means, but unto God in the means ; many rest in 
the means, instead of looking through them to Christ. 
To think. Oh ! I shall have comfort by such a man, at 
such a time, in such an ordinance, is presuiiiptuous. So, 
believe in God as if you used no means, and yet as 
diligently use the means, as if your sole confidence were 
in them. 

XXVII. Let the whole race of creatures lie 
Abas'd before their God • 
Whate'r-r his sov'reign voice has formed. 
He governs with a nod. 

If light attend the course I run, 

'Tis he provides those rays. 
And 'tis his hand that hides my sun. 

If darkness cloud my days. 

When he reveals the book of life. 

Oh ! may I read my name 
Amongst the chosen of his love. 

The followers of the Lamb. 

XXVIII. Upon trials a thousand times successfully 
repeated, we proclaim Christ the help of the helpless, 
the hope of the hopeless, the health of the sick, the 
strength of the weak, the riches of the poor, the peace of 
the distressed, the comfort of the afflicted, the light of 
those that sit in darkness, the companion of the desolate, 
the friend of the friendless, the way of the bewildered, 
the wisdom of the foolish, the righteousness of the un- 
godly, the sanctification of the unholy, the redemption. 



56 



ON AFFLICTION AND DESERTION. 



of captives, the joy of mourners, the glory of the infa- 
mous — and, in a word, the salvation of the lost. 

XXIX. St. Luke in the 18th. chapter of his gospel, 
says, And Christ spake a parable unto them to this end, 
that men ought always to pray and not to faint." And 
if always, when can prayer be more seasonable, than when 
the soul is ready to sink and give up all for lost under a 
sense of the divine displeasure ? Then, above all things 
ought the stricken and smitten believer to pray himself, 
and get others also to pray for him ; for God often re- 
stores comforts unto such at the request of mourners for 
them. Isaiah Ivii. 18. But, yet, especially he should be 
earnest and fervent in pouring forth his complaints him- 
self; for though the speaking of friends may somewhat fur- 
ther his suit, yet, it must be wrought out betvveen God and 
himself alone in private, and his good will must be obtain- 
ed by seeking him in secret. This counsel the apostle gives 
you. "Is any among you afflicted? let him pra}^," James 
v. 13. And, because of all afflictions, this of darkness in a 
man's spirit needeth prayer the most : therefore David pens 
a psalm on purpose, not for his own private use only, but 
for the benefit and use of all others in like distress, as 
appears by the title of it. Psalm cii. • A prayer for the 
afflicted, when he is overwhelmed, and poureth out his 
complaint before the Lord;" and this, says he, in another 
psalm, is my constant practice, " From the end of the 
earth will I cry unto thee, when my heart is overwhelm- 
ed," Psalm Ixi. 2. And so was it Christ's also, for in his 
agony, " He prayed yet more earnestly," Luke xxii. 44. 

When then, at any time, thy sins and God's wrath 
meeting in thy conscience, make thee deadly sick, as 
Isaiah speaks, i. 5 ; then pour forth thy soul, lay open 
and confess thy sin, and as it will ease thee, so it will 



ON AFFLICTION AND DESERTION. 



57 



also move God to pity, and to restore comforts to thee 
again. Thus David^ in Psahn xxxviii. 18, being in great 
distress, " I will declare my iniquity, I will be sorry 
for my sin \ ' and he makes it an argument to God to 
pardon him, Psalm li, when his bones were broken ; 
"Cleanse me from my sin,"' verse 2. "For I acknow- 
ledge my transgressions," verse 3 ; and when he had 
confessed, verse 4—6, then he cries, " Make me to 
hear of joy and gladness," verse 8, and " restore unto 
me the joy of thy salvation,'* verse 12. And what 
was the main and principal motive which wrought most 
powerfully with him to confess and mourn ? " Against 
thee, thee only he puts in twice as much of the 
consideration thereof, as of any other motive to make 
his heart mourn ; that chiefly, if not only, melted, dis- 
solved him. Let the same also chiefly work with thee. 
" Against thee, thee, have I sinned," thus oft, thus 
grievously, thus presumptuously ; against thee a God 
so great, and yet withal so good, so kind, so willing to 
receive, and pardon, if my heart were as willing to turn 
unto thee. And when thy case is as Job's was chap. x. 
15 — 17^ that thou art full of confusion, so full that 
thou thinkest thy heart could hold no more ; and yet it 
" increaseth," and he fills thee fuller still y. then do thou 
pour out thy complaints to him, as he pours in confusion 
into thee; and when he hunts thee, as Job complains, 
like a fierce lion, fall down and humble thyself like a 
poor and helpless lamb : if thou die, die at his feet, 
mourning, bleeding out thy soul in tears ; and when he 
hunts thee up and down, and pursues thee with blow 
after blow, follow thou hard after him wherever he goes. 
Psalm Ixiii. 8, with complaint after complaint : and when 
yet he leaves thee not, but again and again returns, as 
some read it, after some intermission, and shows him- 



58 



ON AFFLICTION AND DESERTION. 



self terrible day after day^ night after night, yet do thou 
look still again and again towards his holy temple, as 
Jonah did, chap. ii. 4 ; and when he begins to bring in 
new sins, new accusations against thee, thou renewest 
thy witnesses," Job x. 17 ; and when thou thoughtest he 
had done with thee, he bringeth forth new rods, and 
enters into new quarrels, and reckonings long since past 
and forgotten (as it is in the same verse), vicissitudes 
and armies of disquietudes ; and when one army is over- 
come, another appears in the field ; then fall thou down 
upon thy knees and say, as Job does at last, " I have 
sinned, I have sinned, what shall I do unto thee, O 
thou Preserver of men ?" These and these abominations 
have I done, and I cannot undo them, and what shall 
I do to recover thy favor ? Alas ! nothing that can 
satisfy him. Only confess thy sins, accept thy punish- 
ment. Go and strip thyself therefore, and with all sub- 
mission present a naked back to him, and though every 
stroke fetch not blood only, but well nigh thy soul 
also, yet complain thou not of him ; be still, say not a 
word, but such whereby thou utterest thy supplications, 
and acknowledgest thine own demerits, and his justice, 
if he had sent ten thousand times more. Say as Micah 
vii. 9, I will bear the indignation of the Lord, because 
I have sinned against him." Bear witness that it is 
in his mercy thou art not consumed, and cut off by 
every blow; and the heavier he lays on, struggle thou 
not, he will let thee go the sooner ; the higher he lifts 
up his hand to strike, the lower let thy soul fall down. 
Humble yourself under his mighty hand, and still 
kiss the rod when he hath done. And then take up 
words of pleading for thyself ; it is for thy life ! Desire 
him to remember what have been his thoughts from 
everlasting, " thoughts of peace and mercy to us- ward, 



ON AFFLICTION AND DESERTION. 



59 



and the number of them cannot be told/' Psalm xl. 5, 
which he hath ever been thinking, and with the greatest 
of delights, as one that was in his bosom and was his 
counsellor, his own dear Son tells us, Prov. viii. 30. 
Plead with him as other saints have done. What are 
now become of all these thy thoughts of mercy ? Are 
they restrained ? What ! are all now on a sudden for- 
gotten ? Isaiah Ixiii. 16, laid aside, which thou hast 
been thinking on so long ? Ask him if he has forgotten 
his own name ? Psalm Ixxvii. 9. To be gracious and 
abundant in kindness, it is his name. Exodus xxxiv. 6. 
Remind him of the infinite and all-sufficient righteous- 
ness in his Son, laid up in him, and that by his own 
procurement, whereof his Son never had, nor ever can 
have need himself, (being God blessed for ever). And 
for whom then was it appointed ? But for the sons of 
men, those who are weary and heavy -laden, wounded, 
sick, broken, lost. These his Son hath put into his 
will, who still lives to be his own executor. Remind 
him too, that his Spirit is the comforter, a God of 
comforts , that his Son is anointed with this Spirit 
on purpose to pour him forth into the hearts of those 
that are meek, broken-hearted, and mourners ; that 
he is the physician for the sick, and that the whole 
have no need of him. Yea, and if it be said unto thee. 
Thou art utterly unworthy. Answer, He professeth to 
love freely. If the greatness of thy sins be objected 
against thee, plead thou again, that plenteous redemption 
is with him. Psalm cxxx. J. And, if he have not enough 
to pardon thee, say, thou art content to go without. If 
thou art ungodly, plead, that thou believest on him that 
justifies the ungodly. If he put thee off as Christ did 
the woman of Canaan for awhile, and say he hath no 
need of thee, then plead thy need of him, and that thou 



60 



ON AFFLICTION AND DESERTIOX 



canst no longer live without him ; for in his favor is thy 
life^ and that without it thou art undone. If he seem to 
rebuke thee, that thou darest thus to press upon him, 
who is the high and lofty one ; a sinful man to him, 
whose name is holy, remind him that he himself hath 
said, " For thus saith the high and lofty one that inha- 
biteth eternity, whose name is holy, I dwell in the high 
and holy place : with him also that is of a contrite and 
humble spirit, to revive the spirit of the humble, and to 
revive the heart of the contrite ones," Isaiah Ivii. 15. And 
further, be bold to tell him there are few in the world 
that seek him, and if he should turn away any that do, 
he would have favor, for who would fear him, if there 
were not mercy in him," Psalm cxxx. 7. 

If he still pursue thee, and his wrath lie heavy on thee, 
ask him what he aims at ? Is it a victory, " and to 
overcome when he judgeth ?" Freely tell him thou art 
willing to give it him, to jdeld to him, to stand out with 
him in nothing, but art content to submit to his com- 
manding will in all things, and to his condemning will 
also, if so he please. Justify him, whilst he is con- 
demning thee, and say that at the last day, he shall need 
no other witness against thee than thyself. Onlj^, be- 
seech him to consider what honor it will be to him ; to 

pursue the dry stubble, or break a leaf driven to and 
fro," Job xiii. 25. Hath he not said, " I will not 
contend for ever?" Isaiah Ivii. 16, especially when he 
sees any one lay down his weapons as thou art con- 
tent to do. 

Ask him, is it that he aims to have glory out of thy 
eternal condemnation in hell ? Tell him, it is true, he 
may ; and that it is some comfort to thee, that he may 
have glory out of thy death and destruction, who never 
yet had it out of thy life ; but yet desire him to consider 



ON AFFLICTION AND DESERTION. 



61 



this, before he thrust his sword into thee, that he first 
sheathed it in the heart of his Son : plead that thou art 
never able to satisfy him, though he should cast thee 
down to hell ; and what profit therefore, will there be in 
thy blood ? And, therefore, if satisfaction to his justice 
be his end, he might better accept that which his Son 
made him, and so he shall be sure to be no loser by 
thee ; and thereby he will not only receive the glory of 
his justice, but show forth the riches of his grace and 
mercy also, and so double the revenue of his glory in 
thee. Or is it that he aim at more obedience from thee 
than heretofore he has had ? Plead that this is the way 
at present to disable thee from service, for that while 
thou sufferest his terrors, thou art as one among the 
dead, distracted with terrors. Psalm Ixxxviii. 15. So 
that the powers of thy soul are scattered and dissol- 
ved and cannot attend upon their duty ; and besides this 
distraction in thy spirit, it consumes thy strength also, 
dries up thy bones and moisture. Ask him, as David did, 
" Remove thy stroke away from me : I am consumed 
by the blow of thy hand. Oh ! therefore, spare me, that 
I may recover strength, before I go hence, and be no 
more seen," Psalm xxxix. 10 — 13. And withal, put him 
in mind that if he should go on thus to deal with thee, 
it will cut short thy days : " Remember how short my 
time is says David. And further, tell him, that for 
that little time here allotted thee in the woi'ld, the more 
joy thou hast, the more service thou shalt be able to do 
him. " For the joy of the Lord is your strength," Neh. 
viii. 10. And therefore entreat him to restore to thee 
the joy of his salvation. 

And if light and mercy yet come not, but still God 
seems, as it were, to cast thee off ; then call to mind if 
ever thou hast had any true communion with him ; and 



62 



ON AFFLICTION AND DESERTION. 



then begin to challenge him, (as the church does, Isaiah 
Ixiii. 16; when his mercies were restrained to her, she 
says, " yet doubtless thou art my Father,'^ how strange 
soever thou makest thyself to me) . And if thou shouldest 
discern no grace in thyself, yet desire him to look into 
thy heart, and be bold to inquire of him, if he can see 
nothing there, which he himself hath written, never to 
be blotted out. And for thy comfort know, that when 
thou canst not read it, (thy graces being much blotted) 
yet he can read his own hand, and will not deny it. 

Thou mayest yet be bolder. Yea, desire him to look 
into his own heart, and therein to view those secret 
ancient thoughts he bore towards thee from all eternity. 
And if at first he seems yet silent still, then desire him 
to look upon thee, and ask him if he hath not known 
thee, and taken thee for his own from everlasting ? Tell 
him, thou darest refer thyself wholly to what passed 
between him and his Son concerning thee. Appeal to 
Christ as thy surety, and a witness thereof for thee, 
who was privy to all his counsel, whether thou art not 
one of those, he gave unto him with a charge to redeem 
and save ? And if that Christ did not bear thy name 
written upon his heart (as the high priest the names 
of all the tribes on his breast-plate), when he hung upon 
the cross, and when he ascended up on high ? 

And yet, if after continual praying thus, thou find 
still no comfort, no answer from him, but he seems 
rather even to shut thy very prayers out, as Psalm xxii. 
2 ; then expostulate with him, as David did, " Why 
shuttest thou out our prayers, and will not hear us 
pray?" Psalm Ixxx. 4. For alas ! (thought he) we have 
nothing else to help us in the time of need, but prayer. 
And if, through all these discouragements, thy condition 
only prove worse and worse, so that thou canst not pray. 



ON AFFLICTION AND DESERTION . 



63 



but art struck dumb when thou comest into his presence, 
as in Psahii Ixxvii. 4, " 1 am so troubled that I cannot 
speak then groan, sigh, sob, as Hezekiah did, bemoan 
thyself for thine own unworthiness, and desire Christ 
to speak thy requests for thee, and God to hear thee 
for his sake ; for Christ is an advocate with the Father, 
1 John ii. 1, nor was ever cast in any suit he pleaded. 

And, if still after many years he own thee not, but 
it still grows darker and darker, even till thy death 
approacheth, or to such extremities, that he seems to 
thee to cast thee off for ever. Then in the midst of 
such depths, down on thy knees once more, and bless 
him for ail those glorious excellencies of holiness, kind- 
ness^ grace, and wisdom that are in him, the beauty of 
which first took thy heart, though thou shouldest never be 
the better for them. Bless him for all the mercies he 
shows to others, by which they have occasion to mag- 
nify him, although thou shouldest be found unworthy of 
the least of his mercies. Bless him for those who shall 
ever live with him, who stand about his throne, and see 
his face, and enjoy his presence. What sins thou think- 
est thou shalt be condemned for by him, condemn thyself 
for first, and still ask forgiveness for them. What mer- 
cies thou hast tasted of from him, confess thyself un- 
v/orthy of, and thank him though thou shouldest never 
partake of any more (such dispositions as these in such 
extremities do often appear in the hearts of God's chil- 
dren), and desire him that he would preserve good 
thoughts of himself in thee, that thou mayest not blas- 
pheme his holy name. And when thou art sinking into 
hell in thine ovvn apprehension, see if he calls thee not 
back again. 

Look what he himself saith, Jer. xxxi. 18 — ■20, 
Ephraim is my son, my dear son," and yet he began 



64 



ON AFFLICTION AND DESERTION. 



to speak against him, as sharp and bitter words as ever 
he hath spoken against thee ; and looked sternly on him, 
upon which Ephraim bemoans himself, as I have taught 
thee to do; and being yoked, (as thou art), to tame 
him, he acknowledges it was justly done, having 
been a bullock unaccustomed to the yoke." And 
Ephraim began to be ashamed, confounded, not able to 
look up, for sinning against God, and seeks repentance, 
and that from him, without whose help he was not able 
to turn to him, " Turn thou me, and I shall be turned,^' 
and to challenge him and his eternal love, Thou art the 
Lord my God." Well, says God, though it be long since, 
I spake against him," and I have suffered him long to 
lie thus plunged in misery, yet 1 remember him still, 
and my bowels are troubled for him." I will surely 
have mercy on him." 

XXX, Happiness^ tliou lovely name, , 

Where's thy seat, O tell me \N$^e. ? 

Learning, pleasure, wealth and fame. 
All cry out " It is not here 

Not the wisdoni of the wise 

Can inform me where it lies. 

Not the grandeur of the great 

Can the bliss, I seek, create. 

Object of my first desire, 

Jesus crucifi'd for me ! 
All to happiness aspire. 

Only to be found in thee : 
Thee to praise, and thee to know. 
Constitute our bliss below ; 
Thee to see, and thee to love. 
Constitute our bliss above. 

Lord, it is not life to live. 

If thy presence thou deny ; 



ON AFFLICTION AND DESERTION. 



65 



Lord, if thou thy presence give, 
'Tis no longer death to die : 
Source and Giver of repose. 
Singly from thy smile it flows ; 
Peace and happiness are thine ; 
Mine they are, if thou art mine. 

Whilst I feel thy love to me, 

Ev'ry object teems with joy ; 
Here, O may I walk with thee. 

Then into thy presence die ! 
Let me but thyself possess. 
Total sum of happiness ! 
Real bliss I then shall prove ; 
Heav'n below, and heav'n above. 

XXXI. We are all by nature alienated from the life of 
God; we are without God in the world; we have no 
fear of God before our eyes ; God is not in all our 
thoughts, although God infinitely deserves our constant 
remembrance ; and God himself is perpetually exciting 
us to remember him. He says to us by his word, and 
by all his works, Behold me, behold me !" Conscience 
often addresses us in his name ; and often addresses us in 
vain. God pours a profusion of beauties around us, in 
order that we may be perpetually reminded of him. 

The ox knoweth his master's crib ; but we do not 
know, we do not consider." We consider not that he 
gives us our corn, and wine, and oil. What does he 
then ? He employs other methods, which he would not 
employ, if we did not force them upon him. And what 
are these ? " I will go and return unto my place, till 
they acknowledge their offences, and seek my face. In 
their affliction, they will seek me ! God determines that, 
what we have disregarded, we shall doubly feel. He 
removes intervening objects, that HE may be seen ; and 

E 



66 



ON AFFLICTION AND DESERTION. 



he causes a death-like silence, that HE may be heard. 
He strikes away our earthly hopes, and then holding out 
his own divine arm, he says. Lay hold upon that ; lean 
hard, it will never give way. He withers our hopes, and 
spreads desolation around us. Then, showing us heaven, 
he says. There is a country ; arise and depart hence, for 
this is not your rest. He destroys every drop of water 
in our vessels, in order that we may be compelled, either 
to perish of thirst, or to inquire after Him, the fountain 
of living water. 

And, it is well if we remember him, and inquire, 
" Where is God my maker, who giveth songs in the 
night Thus it was with Manasseh : in his affliction 
he sought the Lord God of his fathers, and he was found 
of him. It was thus with the prodigal, in the parable ; 
when he began to be in want, he said, " I will arise, and 
go to my father." How many have done this since ! 
What was it led them to the Saviour in the days of his 
flesh ? Can you mention one instance, in which pros- 
perity, or indulgence, ever led an individual to him ? 
What was it then ? It was distress. It was this that 
led the nobleman to him — this led the ruler — this led 
the Centurion — this led Martha and Mary to send to 
him, saying, " Lord, he whom thou lovest, is sick." — 
Your soul is cast down ; then remember his wisdom — 
he knows your soul in adversity — he knows what kind of 
discipline you require — he knows how to deliver the 
godly, and how to make all things work together for 
your good. When your soul is cast down within you, 
remember his goodness ; he does not afflict willingly, 
nor grieve the children of men : there is a needs be for 
these dispensations. Did your fathers chastise you for 
their pleasure, or your profit ? If you question whether 
he withholds anything for want of disposition to indulge. 



ON AFFLICTION AND DESERTION. 



67 



look at the cross ; see what he has given you ah-eady ; 
remember that " he spared not his own Son, but gave 
him up for us all ; and will he not with him also freely 
give us all things" that are necessary for our welfare, 
now that he takes pleasure in the prosperity of his ser- 
vants ? When your soul is cast down, remember his 
WORD : — 

Had not thy word been my delight 

When earthly joys were fled. 
My soul oppress'd with sorrows' weight 

Had sunk among the dead." 

How many are there, that can truly say, " This is my 
comfort in my affliction ; thy word hath quickened me," 
Psalm cxix. 50. What provision you may find here ! 
What promises do we find here ! How suited to our 
own case ! i\.ll- sufficient for our relief ! — As your day 
is, so shall your strength be, — your feet shall be shod 
with iron and brass, — all these promises are yea, and 
amen in Christ Jesus. 

When your soul is cast down within you, then remem- 
ber His COVENANT, as David did in his personal, and 
especially in his relative afflictions. " Although my 
house be not so with God, yet hath he made with me an 
everlasting covenant, ordered in all things and sure ; this 
is all my salvation, and all my desire, although he make 
it not to grow." 

When your soul is cast down, then remember his pro- 
vidence. Think of him, " who is about your path, and 
about your bed, and acquainted with all your ways 
who performeth all things for you. See him in the 
midst of your fears, as the manager, caring for you with 
infinite wisdom and kindness. Remember him without 
whom a "sparrow falls not to the ground," and who 

E 2 



68 



ON AFFLICTION AND DESERTION. 



" numbers the very hairs of your head." It was thus 
that David was enabled to act according to this resolu- 
tion, " O my God, I will remember thee from the land 
of Jordan, and of the Hermonites," &c. j and did act 
when he came to Ziklag, and found his house burnt, his 
property destroyed, and his relations carried away by an 
infamous banditti. He lifted up his voice, and wept, 
although he was a brave man — (heroism is always ten- 
der). Some natural tears he shed, but soon wiped them 
away ; and we have it immediately added — David en- 
couraged himself in the Lord his God." Well, said he, 
He is my portion and my refuge in the land of the 
living ; therefore will I hope in him/' Thus you are to 
remember his power — his wisdom — his goodness — his 
word — his covenant — and his providence. 

Call to memory what God has done for you as the 
God of providence and grace, and let it teach you to say, 
" Amen," to all his dispensations. Christians having 
tried God's kindness, his faithfulness, and his power, 
ought, therefore, to be able to trust him. It shows us 
our duty, and our privilege — not only to notice God's 
appearances for us at the time, but also to treasure them 
up in our minds, that we may often recur to them. For 
they were intended not only for our immediate relief, but 
to be cordials against our future faintings ; — and where 
is the christian that will not have some of these during 
his passage through the wilderness of this world ? You 
will do well, then, to look back, to reflect on those sea- 
sons, wherein God has peculiarly appeared for you, or in 
which he has indulged you : 

His love in time past forbids me to think. 
He'll leave me at last in trouble to sink ; 
Each sweet Ebenezer I have in review. 
Confirms his good pleasure to help me quite thro'. 



ON AFFLICTION AND DESERTION. 



69 



Christians, then, will in God's light, see light. They 
will feel their obligations to him. They will know, and 
acknowledge from the heart, that all his ways have been 
mercy and truth to them. They will adore and praise 
HIM, who has saved their souls from death, and their 
feet from falling away. They may now say, my waiting 
days, my watching days, my weeping days, my praying 
days, will soon be past ; but my desire is, that my days 
of praise may 

ne'er be past. 
While life, and thought, and being last. 
Or immortality endures. 

XXXII. Christians resemble those followers of Gideon, 
and subduers of the Amalekites, who are represented in 
scripture, as Faint, yet pursuing !" 

1. They faint. This is not surprising, for consider. 
First — The enemies they have to vanquish. 

Bodily appetites — filthiness of spirit — a depraved na- 
ture — all sin and error — the present evil world — the Devil 
and his angels. Think of the qualities of these adver- 
saries, also, their number — malignity — power — policy — 
success. Heroes, statesmen, princes, philosopers, di- 
vines ; — myriads have been enslaved, and destroyed by 
them. Who does not faint ? 

Then the length of the service — not for a season, but 
for life. There is to be no parley — no truce — no cessa- 
tion of watching — praying — praising — abounding in the 
work of the Lord. 

And lastly — the occasional difficulties — the road rough 
and thorny — the weather sultry and oppressive — refresh- 
ments interrupted, and sometimes wholly cut off. A 
wound from without, or an indisposition from within. 



70 



ON AFFLICTION AND DESERTION. 



This is the case, more or less, with every christian. 
But, 

2. They pursue. The life of the christian is a life of 
contrasts. Cast down, and not destroyed — dying, and 
behold he lives — faint, yet he pursues. There is much 
to perplex, but much to encourage him. 

There is something in himself. There is a principle 
of divine grace implanted. That which is divine, is 
durable and invincible — that which is born of God, over- 
cometh the world. 

There is much to encourage him in his cause. It is a 
good warfare. Conscience must approve it. Angels 
applaud it. It is the cause of truth — of righteousness 
— of glory. 

Then there is much in his leader and commander. It 
was said, that it was unbecoming in a Roman to fear, 
while Caesar was alive. It is more unworthy of a chris- 
tian soldier to fear, while Christ is alive. Greater is he 
that is in us, than he that is against us. O ! think of 
his wisdom — his power — ^his success. 

Again^ there is the certainty of the issue. Nothing is 
so doubtful as the result of a battle. But the christian 
enters the field under peculiar advantages. He fights 
not uncertainly : with all his weakness, he wins the day, 
and is in all things more than conqueror. And what 
will be the result of success ? The rewards of the 
world's warriors are poor and mean compared with it. 
He that overcometh, shall inherit all things. 

XXXIII. Soldiers of Christ, arise. 

And gird your armour on ; 

Engage your enemies. 

Let ev'ry fear be gone : 
Now take the field, the fight renew. 
And never yield, — "tho* faint, pursue." 



ON AFFLICTION AND DESERTION. 



71 



Come, feed on heav'nly bread, 

'Twill make you strong to fight ; 

God will supply your need. 

And put your foes to flight : 
His arm is strong, his word is true. 
Ye saints, go on,*' — tho' faint, pursue." 

Wage war with ev'ry foe. 

For God is on your side ; 

Let all the nations know 

lliat you in God confide ; 
Gird on your sword, the fight renew. 
Look to the Lord, — *' tho' faint, pursue." 

Tho' sin, and death, and hell. 

Your heav'nly march oppose ; 

Fear not, it shall be well ; 

God will confound your foes ; 
Go on, ye saints, the fight renew. 
And Gideon like, — '* tho' faint, pursue." 

Ne'er lay your weapons down. 

Till death shall close the strife ; 

Till you receive the crown 

Of everlasting life : 
On God depend, the fight renew. 
As Gideon conquer'd, so shall you. 

XXXIV. Believers have that word of Christ fulfilled 
to them, In the world ye shall have tribulation." But, 
then, in due time, they find it as true, " In me (that is in 
Christ) ye shall have peace." It is certain that invrard 
peace can be had nowhere else. In Christ alone that 
jewel is to be enjoyed. 'Tis good that things below do 
frown when they force a child of God to retreat, and 
shelter himself in the bosom of Him, whose love and 
good will is everlasting. We have but one care to spend 



72 



ON AFFLICTION AND DESERTION. 



our thoughts most about — to rest with joy in the will of 
God; seeking his glory; endeavouring after more of 
Christ's image to be renewed in us : and so with faith 
and patience to breathe after that deliverance that will 
put an end to sin and trouble. Afflictions are then pros- 
perouSj when they are blessed with a right instruction, and 
weaning efficacy ; and, are useful to render the excellency 
of things not seen more precious and desirable : when 
they make a soul to search and pray much, and so forsake 
the world, then they are wholesome medicine. This is 
that frame we all should aim at : and who can help us in 
this great work, but He that has promised that he will 
never quench the smoking flax, till he have brought 
forth judgment and righteousness to victory. 

My spirit looks to God alone. 
My rock and refuge is his throne : 
In all ray fears, in all my straits. 
My soul on his salvation waits. 

Trust Him, ye saints, in all your ways ; 
Pour out your hearts before his face : 
When helpers fail, and foes invade, 
God is our all-sufficient aid. 

XXXV. A converted man, without afflictions, is ready to 
place his trust, and seek his comforts in temporal things. 
Earthly desires crowd upon him, filling his soul with van- 
ity ; and he cannot well taste the comforts of God's word, 
but under the burden of the cross. Here we often enjoy 
more solid joy than if we were without the cross. And 
then, Jesus Christ verifies his declaration. Matt. xi. 30, 
" My yoke is easy, and my burden is light." Thus our 
hearts are set against the world — reconciled to trials — 
raised up to heavenly things, — and easily separated from 



ON AFFLICTION AND DESERTION. 



73 



many idols, to which we clung before. Well, then, may 
we bear these wholesome burdens, which, when sanctified, 
will produce present comfort, and soon issue in eternal 
rest and glory. And, since the Lord has promised to 

give STRENGTH SUFFICIENT FOR THE DAY, that WC may 

not be tempted above measure, there is abundant reason 
to acknowledge that, " His burden is light " indeed. 

XXXVI. Afflicted saint, to Christ draw near. 
Thy Saviour's gracious promise hear ; 
His faithful word declares to thee. 
That, *' as thy days, thy strength shall be." 

Let not thy heart despond, and say. 

How can I stand this trying day ? 

He has engaged, by firm decree. 

That, " as thy days, thy strength shall be." 

Thy faith is weak, thy foes are strong. 
And, if the conflict should be long. 
Thy Lord will make the tempter flee. 
For, " as thy days, thy strength shall be." 

Should persecution rage and flame. 

Still trust in thy Redeemer's name ; 

In fiery trials thou shalt see. 

That, " as thy day, thy strength shall be." 

When call'd to bear the weighty cross. 

Or sore affliction, pain, or loss. 

Or deep distress, or poverty — 

Still, " as thy days, thy strength shall be." 

When ghastly death appears in view, 
Christ's presence shall thy fears subdue : 
He comes to set thy spirit free. 
And, as thy days, thy strength shall be," 



74 ON AFFLICTION AND DESERTION. 

V 

XXXVII. Spiritual life is preserved only by repeated 
trials, which gives us an humiliating experience of our 
deep sinfulness, and an encouraging experience of the 
powerful and rich mercy of the Lord, that rises above all 
our infirmities, relieves all, heals all, pardons all. Thus, 
'^tribulation worketh patience, and patience experience, 
and experience hope." What man is he in whom we 
find a steady courage without rashness and without 
boasting ? The soldier who has gone through many a 
campaign, and has grown old amid the fatigues of war ? 
What trees are the strongest, and have the hardest 
wood ? Those which have grown among the rocks, and 
amid the tempest ? In whom do we find the christian 
life most vigorous, and Christianity most practical ? In 
whom do we find the most genuine humility, the deepest 
acquaintance with the deceitfulness of the heart, the 
most unshaken confidence in the promises ? In those 
who have passed through most trials and conflicts, who 
have been most frequently humbled, who have felt what 
we are in sickness, in painful separations, in persecution, 
in distress of mind, and in temptations of every descrip- 
tion. These coming out of ''great tribulation" have 
often for the first time discovered their inbred corrup- 
tions, and their impotence for everything that is good ; 
these speak not unadvisedly with their lips, nor venture 
to boast themselves of to-morrow. They go softly, 
humbly, with caution, Ezek. xvi. 63. Yet at the same 
time, through the grace of God, with firmness : know- 
ing by experience in whom they have believed, and what 
are the unlooked-for resources, which God affords his 
people in the day of trial, they can say with David, 
" O God, who is like unto thee ? Thou, which hast 
showed me great and sore troubles, shalt quicken me 
again, and shalt bring me up again from the depths of 



ON AFFLICTION AND DESERTION. 



75 



the earth. Thou shalt increase my greatness, and com- 
fort me on every side/' Psalm Ixxi. 19 — 21. 

Those to whom God has often appeared to show 
himself severe, and who have frequently been deprived 
of the light of his countenance, are also those, who, 
when they have again found that light, and have seen 
happier days rising upon them, feel best the whole value 
of that " peace of God, which passeth all understanding," 
and cling most firmly to him of whose presence they 
had been so long bereft. It is such that can say, with 
the spouse in the book of Canticles, I found him whom 
my soul loveth, I held him and would not let him go," 
Cant. iii. 4. In a word, the whole tenor of christian 
experience proves, that it is by frequent bitterness of 
soul, followed by deliverances, that a man has the life 
of his spirit: a subject of great consolation to those 
who often pass through such tribulations ! These afflic- 
tions, w^hich at first sight appear to them grievous 
and not joyous," shall afterwards, when they have 
" been exercised thereby," produce in them the peace- 
able fruits of righteousness." Let them cheer up, and 
learn to wait ; better days will come, when the remem- 
brance of their past afflictions shall be the life of their 
spirit. The Lord says to them^ as to the spouse in 
Hosea, Behold I will bring her into the wilderness, 
and speak comfortably unto her." Thus saith the Lord, 
by another prophet, " Refrain thy voice from weeping 
and thine eyes from tears ; for thy work shall be re- 
warded, saith the Lord ; and there is hope in thine end, 
saith the Lord," Jer. xxxi. 16, I/. 

As on a serene day there arises in the horizon ^^a 
little cloud like, a man's hand," which in a short time 
covers the heavens, veils the light of day, and brings 
the " sound of abundance of rain, and a tempestuous 



76 



ON AFFLICTION AND DESERTION. 



wind so oftentimes, by the will of God, there comes 
upon us a bitterness, which suddenly troubles the peace 
of our souls, spreads over us, as it were, a veil of sad- 
ness, and excites violent storms in our hearts ; so that 
we can say, for peace I have great bitterness/' Let 
us never forget, that while we are in this world we are 
in the region of tempests ; and let us never calculate 
on a long season of rest. It is especially when we 
slumber in a time of calm; when we say, *^ peace and 
safety" by ceasing to watch; — it is then especially, that 
we have reason to expect from the Lord, who loves us, 
some squall to awaken us. Too long a peace is not 
good for our souls ! " through much tribulation we must 
enter the kingdom of heaven." Hence we ought, in a 
certain sense, " to rejoice with trembling ;" we ought 
to be like soldiers who wait for the battle, "and to 
put on the whole armour of God, that we may be able 
to stand in the evil day." Let us fear to be like the 
people of Laish, who dwelt careless, quiet and secure, 
because there was no magistrate in the land, that might 
put them to shame in anything," Judges xviii, 75 and 
who, in the midst of their security ! were surprised by 
the enemy, who found them undefended, and utterly 
destroyed them. On the other hand, when great bitter- 
ness comes upon us, let us never think it is without 
remedy, but let us be persuaded, that if we flee to the 
Lord, we shall soon be enabled to say, " Thou hast in 
love to my soul delivered it from the pit of corruption." 
It may sometimes seem as though our foot had slipped 
on the verge of the abyss, and we were rolling from 
temptation to temptation, from one degree of weakness 
to another, and from one degree of unbelief to another, 
even to the bottom, and falling into the pit of corruption. 
We then seem to feel the last breath of life on the 



ON AFFLICTION AND DESERTION. 



77 



point of expiring in us ; and in our despondency, are 
ready to say, " my strength and hope are perished from 
the Lord. ' But at the same moment, a powerful hand 
coming to our relief, when there is none else to help 
us, seizes us and holds us back. We find that we are 
surrounded and embraced by the everlasting arms. The 
power and mercy of our God bring us up out of the 
horrible pit : he sets our feet upon a rock, and places 
us there in security. We ought, then, never to say, I 
have sunk too deep for the Lord to raise me up. And, 
as in peace we ought to expect trials, so, in our trials 
we ought not to despair of deliverance. 

All mercies begin at the cross of Christ, and take 
their rise from the pardon of sin. Let us, then, ever 
regard our reconciliation to God by the blood of Christ 
as the first of mercies, and as that from which all others 
flow ; and let us assure ourselves of this, by believing in 
him ^' who justifieth the ungodly." What can we ask 
of God with confidence, so long as we are not reconciled 
to him ? On the contrary, with what boldness can 
we ask anything of him, when we are assured that 
he has cast all our sins behind his back ? We can then 
adopt at all times, that reasoning at once so simple, 
and so conclusive ; " He that spared not his own Son, 
but delivered himself up for us all, how shall he not 
with him also freely give us all things ?" 

Observe also the force of the expression, " Thou hast 
cast all my sins behind thy back,'' Isaiah xxxviii. IJ. 
We see not what is behind us. Such then is the posi- 
tion which our God is pleased to assume towards us in 
the covenant of grace ; he regards us as perfectly right- 
eous, because " the blood of Christ cleanseth us from 
all sin/' Our sins have disappeared from his view. 
He himself has cast them behind his back, and in this 



78 



ON AFFLICTION AND DESERTIOM 



sense, " he beholds not iniquity in Jacob, neither doth 
he see perverseness in Israel," Numb, xxiii. 21. His 
church, which he hath sanctified and cleansed for him- 
self, appears unto him a glorious church, not having 
spot or wrinkle, or any such thing, Eplies. v. 2/. 

Observe too, it is said, " Thou hast cast all my sins 
behind thy back all, not some, not a great part, not 
almost all, but all, yea, all, without exception. This 
the word of God constantly asserts. It tells us, that 
" with the Lord there is plenteous redemption, and that 
he will redeem Israel from all his iniquities," Psalm 
cxxx. 7^ 8. In Jeremiah, the Lord makes this glorious 
promise, I will cleanse them from all iniquity, whereby 
they have sinned against me ; and I will pardon all 
their iniquities, whereby they have sinned, and whereby 
they have transgressed against me," Jer. xxxiii. 8. 
The prophet Micah expresses himself in similar terms, 
when he says, he will subdue our iniquities, and thou 
wilt cast ail their sins into the depths of the sea." The 
apostle Paul declares, that these promises have been 
accomplished in Christ. " And you being dead in your 
sins and the uncircumcision of your flesh, hath he 
quickened together with him, having forgiven you all 
trespasses ; blotting out the handwriting of ordinances, 
that was against us, which was contrary to us, and 
took it out of the way, nailing it to his cross," Col. 
ii. 13, 14. 

O ! my brethren — my poor companions in the sin and 
misery entailed by Adam ! let not your unbelief retrench 
aught from the mercies of God : — let it not diminish the 
consolation which the word all contains, when applied 
to the pardon of sins. "All my sins ;" that means, in 
the language of the God of truth, the sin of my whole 
life past — in thought, word, and deed ; sins known, and 



ON AFFLICTION AND DESERTION. 



79 



sins secret ; vile, degrading, odious, inexcusable sins : 
sins, which excited my own indignation ; such sins as, 
perhaps, I durst not avow to any one; repeated sins, 
continual falls ; monstrous tissue of rebellion, selfishness, 
hypocrisy, and pride ; — in a word, all that can be con- 
ceived most frightful in number, and in enormity : all 
that can confound the imagination, overwhelm the 
conscience; astonish the sinner himself, amazed at his 
own iniquity. All this, and nothing less than this, con- 
stitutes "all my sins;" and this is what God has cast 
behind his back ; what he forgets, pardons, remembers 
no more ; when J bring them, with sincerity, and with 
repentance, to the foot of the cross. Nothing short of 
this is the grace of God : the pardon which he offers me 
— the pardon which I need. If only one, yes, only one 
of my sins be excepted; if it be not blotted out, this 
single sin presses upon my soul like a weight ; torments 
me, condemns ; subjects me to the curse denounced 
against him that " continueth not in all things written in 
the book of the law to do them." That the gospel 
should be glad tidings to me ; that it should set my 
heart at liberty : and that it should give joy to my soul, 
it must be presented to me such as that God has given 
it, who abundantly pardons : it must be that gospel in 
which Jesus tells me that, "all manner of sin and blas- 
phemy shall be forgiven unto men — that gospel, in 
which it is declared, on his part, that by him all that 
believe, are justified from all things, from which they 
could not be justified by the law of Moses," Acts xiii. 39. 

My brethren, I repeat it once more, let us not retrench 
aught from the mercies of God : let us not make him a 
liar. Since He has said all, let us believe that it is All ; 
and let us say, with assurance of faith, He has cast all 
my sins behind his back." However great the mercy of 



80 



ON AFFLICTION AND DESERTION. 



God may be^ it is not too great for us ; and if we take 
anything from it ; and if the word all do not signify 
literally all for us, then there is no peace for our souls. 

The bed is shorter than that we can stretch ourselves on 
it ; and the covering narrower than that we can wrap 
ourselves in it," Isaiah xxviii. 20. Let us, then, believe 
with a sincere confidence in the whole mercy of our God : 
let us rejoice in his promises ; let us cast ourselves upon 
our face on the ground, adoring the love of Christ, which 
passeth all understanding ; and let us ask of the Lord a 
heart which shall respond to that love. 

Here, we only remark, that in order to be able to enjoy 
the consolation which the assurance that God has cast 
all our sins behind his back, affords ; we must, by a 
sincere confession of them, place them, with humiliation, 
both before our own eyes and his : for it is written that, 
if we confess our sins, he is faithful and just to forgive 
us our sins, and to cleanse us from unrighteousness, 1 
John i. 9. Before conversion, and in the painful time 
which often follows it, the sinner excuses his sins, hides 
them^ dissembles, and does not bring them with open- 
ness to the foot of the cross ; then, by a just punish- 
ment, it seems to him that his sins come up again 
before God, and he can say with Moses, " Thou hast 
set our iniquities before thee, our secret sins in the 
light of thy countenance," Psalm xc. 8. But, as soon 
as the sinner becomes sincere ; as soon as he ceases 
to flatter himself, and his iniquity presents itself as a 
hedge about him ; as soon as he lays open his sins 
before God, just as they are, and without any disguise, 
immediately he feels that the pardon of his sins is applied 
anew to his conscience, and that the Lord casts behind 
his back those transgressions, of which the sinner himself 
can say, I acknowledge my transgressions, and my sin is 



ON AFFLICTION AND DESERTION. 



81 



ever before me ! Would you then habitually feel that 
God casts all your sins behind his back ? Place them 
continually before you, and before Him, in a spirit of 
humiliation and repentance. 



XXXVIII. It is the Lord— enthron'd in light. 
Whose claims are all divine ; 
Who has an undisputed right 
To govern me and mine. 

It is the Lord — should I distrust. 
Or contradict his will. 

Who cannot do but what is just. 
And must be righteous still ! 

It is the Lord — who gives me all — 
My wealth, my friends, my ease ; 

And of his bounties may recal 
Whatever part he please. 

It is the Lord — who can sustain 
Beneath the heaviest load : 

From whom assistance I obtain 
To tread the thorny road. 



It is the Lord — whose matchless skill 

Can, from afflictions raise 
Matter, eternity to fill. 

With ever-growing praise. 

It is the Lord — my cov'nant God, — 
Thrice blessed be his name ! 

Whose gracious promise, seal'd with blood. 
Must ever be the same. 

And can my soul, with hopes like these. 

Be sullen, or repine ? 
No, gracious God, take what thou please. 

To thee, I all resign. 

F 



82 



ON APPLICTION AND DESERTION. 



XXXIX. " Man is born to trouble as the sparks fly 
upwards." And so far are believers from being exempted, 
that scripture tells us, Many are the afflictions of the 
righteous." We shall not describe them, we shall only 
inquire after the temper with which they are to be 
borne. It is not necessary to be insensible. There is 
no virtue in bearing what we do not feel. Grace takes 
away the heart of stone, and patience does not bring 
it back. You may desire deliverance ; but these desires 
will not be rash, insisting, unconditional ; but always 
closed with, " Not as I will but as thou wilt." You may 
employ means to obtain freedom ; but these means will 
be lawful ones. A suffering christian may see several 
ways of release, but he seeks only God's way. He 
who confined me shall bring me forth ; here will I stand 
to see the salvation of the Lord, which he will show 
me." He would rather endure the greatest calamity 
than commit the least sin : and while the affliction 
remains, there is no rebellious carriage, no foaming 
expressions, no hard thoughts of God, no charging him 
foolishly. He calming acquiesces in a condition, of the 
disadvantage of which he is fully sensible ; his patience 
keeps him in the medium between presumption and 
despair — between despising the chastening of the Lord, 
and fainting when rebuked of him" — between feeling 
too little and too much. Affliction comes to exercise 
and illustrate our patience." The trial of your 
faith worketh patience." It does so in consequence 
of the divine blessing, and by the natural operation of 
things ; for use makes perfect ; the yoke is rendered 
easy by being worn ; and those parts of the body which 
are most in action, are the most solid and strong. And 
therefore, we are not to excuse improper dispositions 
under affliction, by saying, " It was so trying, who could 



ON AFFLICTION AND DESERTION. 83 

help it?" This is to justify impatience by the very 
means, which God employs on purpose to make you pa- 
tient. Be assured the fault is not in the condition, but 
in the temper. Labour therefore to display this grace 
in whatever state you are, and however afflicted you 
may be. Impatience turns the rod into a scorpion. Till 
you wipe your eyes from this suffusion of tears, you 
cannot see what God is doing ; and while the noisy pas- 
sions are so clamorous, his voice cannot be heard. 
Suppose you were lying on a bed of pain, or walking in 
the field under some heavy affliction ; suppose you were 
alone there, and heard a voice, which you knew to be 
the voice of God, say, " Do not imagine your case is 
singular. There has been sorrow like unto thy sorrow." 
Take the prophets, who have spoken in the name of the 
Lord, for an example of suffering affliction, and of pati- 
ence. You have heard of the patience of Job. He was 
stripped — yet he said, " the Lord gave, and the Lord 
hath taken away, blessed be the name of the Lord." 

What ! shall we receive good at the Lord's hands, and 
shall we not receive evil V Consider the vmparalleled 
sufferings of thy Saviour. But he said, The cup which 
my Father giveth me to drink shall I not drink it ?" — 
Do not imagine these trials are fruits of my displeasure : 
— " as many as 1 love, I rebuke and chasten." I design 
thy welfare ; and I know how to advance it. You have 
often been mistaken ; and sometimes you have been led 
to deprecate events, which you now see to have been 
your peculiar mercies. Trust me in this dispensation : 
reasons forbid my explaining things fully at present : 

What I do thou knowest not now, but thou shalt know 
hereafter." These troubles are as necessary for thy 
soul, as the furnace for gold — medicine for thy body, as 
the knife for the vine. Be not afraid of the affliction 3 

F 2 



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ON AFFLICTION AND DESERTION. 



I have it completely under my management 3 when the 
end is answered I will remove it. I know how and 
when to deliver. Till then, fear not, for I am with 
thee : be not dismayed for I am thy God 5 I will 
strengthen thee : yea, I will uphold thee with the right 
hand of my righteousness.^' O could I hear this ; this 
would hush every rebellious sigh, this would check every 
murmuring thought. Is this then supposition ? Has not 
God said all this ? Does he not say all this in his word ? 

Patience too must be exercised under all delays. We 
as naturally pursue a desired good, as we shun an appre- 
hended evil : the want of such a good, is as grievous 
as the pressure of such an evil ; and an ability to bear 
the one, is as needful a qualification, as the fortitude 
by which we endure the other. It therefore as much 
belongs to patience to wait, as to suffer. We read of 

the patience of hope," for patience will be rendered 
necessary according to the degree of hope. Hope 
deferred, maketh the heart sick." It is the office of 
patience to prevent this fainting : and God is perpetually 
calling for the exercise of it. He does not always imme- 
diately indulge you with an answer to prayer. He hears 
indeed as soon as you knock, but he does not instantly 
open the door ; and to stand there, resolved not to go 
without a blessing, requires patience, and patience cries, 
" Wait on the Lord ; be of good courage ; and he shall 
strengthen thine heart ; wait, I say, on the Lord." He 
does not appear to deliver us according to the time 
of our expectation ; and in woe we number days and 
hours. The language of desire is, " O when wilt thou 
come unto me ?" and of impatience, Why should I wait 
for the Lord any longer?" but patience whispers, "It 
is good that a man should both hope, and quietly wait 
for the salvation of the Lord." To long for pardon, and 



ON AFFLICTION AND DESERTION. 



85 



to feel only an increased sense of guilt ; to implore 
relief, and to be able only to say, " Without are fight- 
ings, and within are fears;" to journey in a weary land, 
and see the way stretching out immeasurably before us, 
lengthening as we go ; to pursue blessings which seem 
to recede as we advance, or to spring from our grasp, 
as we are seizing them — all this requires " patient con- 
tinuance in well doing." We have also need of pati- 
ence, that after we have done the will of God, we may 
receive the promises." See the christian waiting pati- 
ently year after year in a vale of tears for an infinite 
happiness ! See the heir of such an inheritance resigned 
to abide so in indigence ! Surely it is trying to be 
detained so many months at anchor off the fair haven, 
with the end of his voyage in view ; to have all the 
glory of the unseen world laid open to the eye of faith ; 
the trials of this life to urge, and the blessings of 
another to draw ; to have earnests to ensure, and fore- 
tastes to endear. Surely there is enough to make him 
dissatisfied to tarry here. And it seems proper for the 
christian to be more willing to go. Should an Israelite 
fix on this side the promised land? Is he not com- 
manded to arise and depart hence ? Can he love God, 
unless he wishes to be with him ? Does not the new 
nature tend towards its perfection ? What wonder, 
therefore, if we should hear the believer sighing, " O that 
I had wings like a dove ! for then would I fly away, and 
be at rest. I would hasten my escape from the stormy 
wind and tempest," Oh when shall I come and appear 
before God ? Oh when shall I leave the dregs of 
society, and join the general assembly above ? When 
will ray dear connexions, gone before, receive me into 
everlasting habitations ? O how I envy them ? O the 
glories of j'onder world ! I seem indistinctly to see the 



86 



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shining prize. But a voice cries, " Be patient, brethren, 
unto the coming of the Lord. Behold the husbandman 
waiteth for the precious fruit of the earth, and hath 
long patience for it, until he receive the early and 
latter rain." And the resigned believer answers, " I 
pray not that he should take me out of the world, but 
keep me from the evil." " All the days of my appointed 
time will 1 wait, until my change come." " Here is the 
patience of the saints," Rev. xiv. 12. Let us learn, 
then, how necessary it is to possess this temper of mind ; 
it is of perpetual and universal use. All need it, and 
will need it always. We do not all need genius, learn- 
ing, wealth — but what will you do in a world like this, 
without patience ? " How can you be prepared for a suc- 
cession of encounters, unless you take to yourselves 
the whole armour of God ?" How can you pass through 
a wilderness of thorns and briers, unless your feet 
be shod with the preparation of the gospel of peace ?" 
Who can say, ^'^ My mountain stands so strong I shall 
never be moved ?" If a man live many years, and 
rejoice in them all, yet let him remember the days of 
darkness, for they shall be many : all that cometh is 
vanity," Eccles. xi. 8. In a state where so little is left 
to choice and convenience, and where we are liable to 
trials and changes every day, we should seek after a 
general preparation for our passage, and strengthen and 
invigorate the soul by — patience. 

Labour strenuously, not only to acquire this grace, but 
to excel in it. Seek higher degrees of it. Exercise it, 
not in one thing, but in everything ; and in everything to 
the end, " Let patience have its perfect work ; that ye 
may be perfect and entire, wanting nothing." There is a 
God of patience, who giveth more grace. Approach him 
with enlarged desire, that you may abound in this grace 



ON AFFLICTION AND DESERTION. 



87 



also ; strengthened with all mighty according to his 
glorious power, unto All patience, and long suffering 
with joy fulness." 

And remember, you will not always be called to the 
exercise of patience. Your " warfare will soon be ac- 
complished." Yet, a little while, and he that shall 
come, will come, and will not tarry." A little more 
patience, and the wicked shall cease from troubling, 
and the weary be at rest." A little more patience — 
and farewell provocation, affliction, and anxious delays. 
Patience, having conducted you safe, and being no longer 
necessary, shall return no more : but it will leave you in 
a state where all shall be peace, all shall be quietness, 
all shall be assurance for ever. " O bless our God, ye 
people, and make the voice of his praise to be heard : for 
thou, O God, hast proved us ; thou hast tried us, as 
silver is tried : we went through fire and through water ; 
but thou broughtest us out into a wealthy place," Psalm 
Ixvi. 8, 10, 12. 

XL. Who is the weak believer, who 

Doth still his dreary way pursue, 
Inspir'd with awe and godly fear. 
And seeking Christ, with heart sincere ? 
Obedient to thy Saviour's voice. 
Yet canst thou not in Him rejoice. 
Or taste the comforts of his grace. 
Or find a God, who hides his face ? 

Jesus is vanished from thy sight. 

No glimpse of bliss, or gleam of light 

To cheer thee in the desert way. 

Or promise a return of day ; 

No evidence of things unseen. 

But wars without, and fears within ; 

No witness of thy sins forgiven. 

No ray of hope on this side heav'n ! . 



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ON AFFLICTION AND DESERTION. 



Poor tempted soul, what canst thou do ? 
Hope against hope, that God is true ; 
His nature in his name confess. 
His wisdom, power, and righteousness : 
The Lord, whom now thou canst not see, 
Whate'er He is. He is for thee ; 
Expect, and thou shalt surely prove. 
That God in Christ is perfect love. 

Till then, on Him thy spirit stay. 
Whose death hath borne thy sins away ; 
Conform'd to Jesus in his blood. 
With Him cry out—" My God, my God ! 
My God, my God, I hold thee fast. 
Till nature's latest pang is past ; 
Into thy hands my soul resign. 
And then — thou art for ever mine." 

XLI. I do not doubt, but the same God, who has 
made communion with himself sweet to you 3 will gather 
you under his wings, and perfect in you the good plea- 
sure of his will. What a majestic privilege is this, that 
the omnipotent God should voluntarily be in the nearest 
covenant with a poor sinner ! That Christ, God-man, 
should be our priest, our advocate, and every hour of the 
day and night alive to make intercession for all those 
who come to God through him. What 1 though great 
temptations come, and sore tempests arise : he did, doth, 
and can, still say to the storms, Be still," and they 
must all obey him. Strong is our Redeemer, and there- 
fore the floods cannot drown a weather-beaten vessel ; 
yea, he is both ship and pilot, and therefore the venture 
cannot miscarry. Who is it keeps the small grain — the 
little spark of faith alive, but he who made Jonah in the 
deep to say, Yet will I look again towards thy holy 
temple." Our whole care and burden lies upon his 



ON AFFLICTION AND DESERTION. 



89 



hands, who bears up the pillars of the earth." He 
lives to give and nourish faith^ and, in believing to give 
peace. Therefore, sin shall not have utter dominion, nor 
condemnation find room to enter. He is bringing us 
through many waters, to a safe shore. The victory- 
ordained and promised, will break forth, because our 
head is exalted above all authority and power. We may 
look all manner of deaths and damps, all manner of dis- 
appointments, discountenances, and difficulties here be- 
low, in the face, without an appalled heart, and amazing 
terror; because the prince of life and deliverance has 
engaged his life, his crown, his dignity, to be the hope 
and strength of his poor servants. Happy is that soul 
that makes him his only and continual refuge : the days 
of an anxious pilgrimage are running out. The Lord 
direct our eyes to that serene and unchangeable state, 
where sins, fears, and temptations, turmoils, and diffi- 
culties will cease for ever. 

XLH. God is a righteous judge; in all the judgments 
and chastisements which he inflicts upon his believing 
people, they cannot blame his severity ; he warns before 
he punishes ; his trumpet sounds before his rod smites 
them. When he condemns wicked men, their mouths 
shall be stopped ; Thou wilt overcome, when thou 
judgest," says David ; Psalm li, 4. He does not wrong 
them ; for they will only receive according to their 
works. 

He is a righteous Father," when He chastises his 
own people, He does not wrong them ; He measures, and 
proportions his stripes, not unto their sins, but unto 
their strength ; deals with them tenderly, and suitably 
to their cases and conditions ; to purge them, not to 
destroy them. " He has a rod for the cummin, and a 



90 



ON AFFLICTION AND DESERTION. 



staff for the fitches, and a wheel for the bread-corn," 
Isaiah xxviii. 2/^ 28. His rod is fitted to the condition 
of weak men, 2 Sam. vii. 14, — He knows our frame ; 
he remembers we are but dust," Psalm ciii. 14, — that 
our strength is not the strength of stones, nor our flesh 
of brass," Job vi. 12, — " that we dwell in houses of 
clay, which are crushed before the moth," Job iv. 19 ; 
and, accordingly, he does in very faithfulness afflict, to 
refine, not to consume us. Yea, when his judgments are 
secret, yet they are righteous. When wicked men are 
the fan, and his people the corn ; when the weeds 
flourish, and the corn is over-topped ; when " the 
wicked devoureth the man, that is more righteous than 
he when the affairs of the world seem to be out of 
course, and every man out of his place; all this while 
the Lord makes way for the revelation of his righteous 
judgments. His work will be beautiful in its time. 
All things will work together for good, as materials in 
a building, ingredients in a medicine, Rom. viii. 28. 
The prosperity of the wicked will work to his ruin, 
Prov. i. 32. The affliction of the righteous will work 
to his glory, 2 Cor. iv. 17. Thus, righteous in his 
judgments, neither God's enemies nor his children, shall 
ever have cause justly to complain against him. For 
he is righteous in his covenant and promises. If he 
should have dealt with us according to our provocations, 
we had been consumed. Lam. iii. 22 but he has re- 
membered his gracious promise to us in his beloved 
Son, that whosoever believeth in him, should not 
perish," John iii. 16 ; and therefore we are preserved. 
Though our sins have forfeited mercy, yet his truth 
and faithfulness have fulfilled it. We owe not our 
remaining, we owe not our escaping unto any good- 
ness of our own, but unto the grace of the covenant 



ON AFFLICTION AND DESERTION. 



91 



alone. God's truth and fidelity unto his people that 
are in covenant with him^ are the true ground of all 
their safety. He doth not change, Mai. iii. 6 : there- 
fore we do not perish, who otherwise from the days 
of our fathers are gone astray. His mercies are from 
everlasting to everlasting," Psalm ciii. 17 ; from ever- 
lasting in predestination, to everlasting in glorification. 
He gave grace, and promised eternal life, hefore the 
world began," 2 Tim. i. 9 ; before they were extant, 
or had any being (further than in the purpose of God), 
on whom the grace was bestowed, to whom the life 
was promised. And what he did from eternity pur- 
pose, he will not in time revoke ; for his gifts are 
without repentance," Rom. xi. 29. He doth, by his 
faith and fear, preserve his people through his power 
unto that mercy which he hath from eternity given 
them, Jer. xxxii. 40; 1 Peter i. 5. Of themselves, 
they fall dangerously and frequently from their own 
steadfastness ; and then the Lord doth chastise their 
wanderings with the rod of a Father, but doth not 
utterly take away his lovingkindness. 

The covenant and grace thereof, is free and absolute, 
not conditional, and suspended upon the unstable will 
of man. It is not of him that willeth, nor of him 
that runneth, but of God that sheweth mercy,'' and 
sheweth it on whom he will, Rom. ix. 15 — 18. — Between 
God the Father indeed, and Christ, as a second Adam, 
the transaction of the covenant was wholly conditional. 
He was to take from his Father a commission in our 
nature, to lay down his life, and to take it up again ; 
to fulfil all righteousness ; to be made sin for us ; to 
have our iniquities, and the chastisement of our peace 
laid upon him, before he could see of the travail of 
his soul. Yea, he undertook not only for his own 



92 



ON AFFLICTION AND DESERTION. 



work, but for ours. By the preciousness of his blood 
he purchased; and out of the plenitude of his Spirit, 
he supplieth unto us whatever grace is requisite unto 
our salvation. But I say, as to us, the grace of the 
covenant is thus far free and absolute, that no duties 
are required of us, which are not as branches of the 
same covenant bestowed upon us. He hath promised 
to give a new heart, and to put a new spirit within 
us — to take away the stony heart out of our flesh, and 
to give us an heart of flesh — to put his Spirit within 
us, and to cause us to walk in his statutes — to save 
us from all our uncleanness — to cleanse us from all our 
iniquities, Ezek. xxxvi. 25 — 27, 29, 33. And, though 
he there tells us, that he will be " inquired of by the 
house of Israel, to do these things for them," verse 37 ; 
yet we know, it is he only who poureth out the Spirit 
of grace and supplication, whereby we make this inquiry 
of him, Zech. xii. 10. True, indeed, it is, that when we 
believe, it is we only that believe ; and when we work, 
it is WE that work ; but our working is not the cause 
of his grace, but his grace the cause of our working : 
and, therefore, the apostle saith, " I laboured more abun- 
dantly than they all," — to note that the labour was his 
— yet not I, but the grace of God which was with 
me," — to note, that the power was God's, 1 Cor. xv. 

10. " Thou hast wrought all our works in us/' saith 
the prophet, Isaiah xxvi. 12. The works are ours, 
the strength is thine. Ours the heart and the hand 
that act; thine the spirit and grace whereby we act. 
He doth not withhold his love, till our wills prevent 
him, and move him to extend it ; but, he doth, out of 
his own free love, frame our hearts unto the love of him, 
and work the will in us, which he requires of us, Phil. 

11. 12, 13. We repent because he turns us : he doth 



ON AFFLICTION AND DESERTION. 



93 



not turn to us, because we first turn to him ; his love 
prevents ours, and doth not stay for it, 1 John iv. 19 ; 
Isaiah xlviii. 9, II. The covenant and the grace there- 
of are immutable, and therefore change not with the 
unstable will of man. " God is not man that he should 
lie, neither the son of man that he should repent. Hath 
he said, and shall he not do it, hath he spoken, and shall 
he not make it good ?" Numb, xxiii, 19. His covenant 
of grace is confirmed by an oath, to show the immu- 
tability of it. " This is as the waters of Noah unto me, 
saith the Lord : for as I have sworn that the waters of 
Noah should no more go over the earth, so have I sworn 
that I would not be wroth with thee, nor rebuke thee. 
For the mountains shall depart, and the hills be removed ; 
but my kindness shall not depart from thee, neither shall 
the covenant of my peace be removed, saith the Lord, 
that hath mercy on thee," Isaiah liv. 9, 10. A covenant, 
thus founded upon mere mercy, and sealed by an oath, is 
more immoveable than hills and mountains. The strong 
foundations of the earth shall be sooner shaken, than the 
oath of God miscarry. The oath of God is the strongest 
demonstration of the immutability of his counsel that 
can possibly be used, Heb. vi. IJ: for where He swears. 
He doth not repent. Psalm ex. 4. Every work of mercy 
which He begins, He carries on to a consummation^ Phil, 
i. 6. The foundation of God standeth sure — cannot be 
infringed, shaken, or undermined by the levity or incon- 
stancy of the will of man, 2 Tim. ii. 19. Whatever the 
fluctuation of the heart of man may be, " The counsel of 
the Lord that shall stand," Prov. xix. 21 ; Psalm xxxiii. 
10, 11. 

The covenant and grace thereof is most powerful and 
efficacious. Therefore his mercies are sure — his promises 
yea and amen ! because his word is settled in heaven — 



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ON AFFLICTION AND DESERTION. 



seconded with his power ; which will find means to effect 
whatever He has spoken. " God hath spoken once/' 
saith the Psalmist, " twice have I heard this/' It is a 
word constant and stable — a word doubled, to note the 
certainty of it ; as Joseph said unto Pharaoh, Gen. xli. 
32. Power and mercy belong unto God/' Psalm Ixii. 
] Ij 12. Every promise which mercy makes, power per- 
forms. If mercy promise a heart of flesh, and to put His 
fear into us, God hath power enough to make it good. 
He may as soon be an impotent, as an unfaithful God. 
Abraham considered not the impotency of his own body, 
but the power of God to make good his promise, and 
therefore " staggered not through unbelief," Rom. iv. 19 
— ^21. And so the apostle argues touching the conver- 
sion of the Jews : — " If they abide not still in unbelief, 
they shall be graffed in : for God is able to gralf them 
in," Rom. xi. 23. 

The covenant and grace thereof is invincible by many 
adverse assaults ; nothing can alter, or overrule the will 
of God, or cause him to recede from his own purposes of 
showing mercy. If anything could, sin could : but he 
hath assured us, that that shall not. " If his children 
forsake my law, and walk not in my judgments ; if they 
break my statutes, and keep not my commandments ; 
then will I visit their transgressions with a rod, and 
their iniquity with stripes : nevertheless my lovingkind- 
ness will I not utterly take from him, nor suffer my 
faithfulness to fail ; my covenant will I not break," &c. 
Psalm Ixxxix. 30 — 34. Though he punish, it shall be 
in measure ; not unto rejection, but unto emendation, 
Isaiah xxvii. 8, 9. As to the guilt of sin, and damnation 
due unto it, he will pardon it : I will forgive their ini- 
quity, and I will remember their sin no more," Jer. xxxi. 
34. As to the dominion thereof, he will subdue it, and 



ON AFFLICTION AND DESERTION. 



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purge it away, Micah vii. 18 — 20; Psalm Ixv. 3. As to 
the particular prevalency of any lust, he will awaken us 
to repent — make us by some word, or affliction, or 
mercy, or example, or providence, to search and consider 
our ways, and return from all our evil doings. So he did 
David, by the ministry of Nathan — so Peter by the look 
of Christ. As to the remainders of it, he will daily mor- 
tify, and destroy them, Rom. vi. 6. Sin, then, shall not 
break out so far as to annul the covenant : for who then 
could be saved ? seeing, in many things, we offend all,'* 
and, by the grace of the covenant alone, are preserved 
from offending more. Nay, the Lord is so gracious to 
his people, that their very sins, which of themselves do 
only defile and endanger them, are, by God's goodness, 
ordered unto their benefit. The Lord could keep his 
servants from falling, Jude 24 ; and preserve them blame- 
less, 1 Thess. V. 23 ; but he is pleased sometimes to 
leave them, that they may know themselves, and their 
own weakness ; that they may bemoan their own misery, 
and loathe themselves in their own eyes, Ezek. xx. 43. 
— That they may be driven to live upon free grace, and 
pardoning mercy alone. Psalm li. L — That they may set 
a higher price upon the Lord Jesus, who is a sanctuary 
for the chief of sinners to flee unto, 1 Tim, i. 15. — That 
they may be the more watchful over their corrupt and 
deceitful hearts, having so often been betrayed by them. — 
That they may pray more earnestly for the subduing and 
mortifying of prevalent corruptions, Rom. vii. 23. In these 
and other the like ways, the Lord hath to order the very 
sins of his people unto their good. And if sin shall not 
prevail against the covenant, we are sure, nothing else 
shall : He that pardoneth sin, rebuketh Satan, and con- 
quereth the world. — His love is above the reach of any- 
thing to separate us from it, Rom. viii. 33 — 39 : none 



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shall be able to take us out of Christ's or his Father's 
hands, John x. 28—30. 

The covenant and the grace thereof are founded on the 
blood of Christ, and ratified by it. As He hath by his 
blood purchased his people. Tit. ii. 14, so hath He by 
the same procured for them all good things, specified in 
the covenant, Rom. viii. 32. The blood of Christ can as 
well be vacated, as any branch of the covenant unfulfilled 
to believers, for whom they were bought with so precious 
a price. 

His blood is seconded by his intercession. His inter- 
cession is the petition of his blood, and therefore shall 
be undoubtedly granted. His Father heareth him 
always," John xi. 41, 42 : and he prayeth to his Father, 
that his people may be so kept, as that they may be with 
Him, and behold his glory, John xvii. 11, 24. Therefore, 
accordingly, they shall be kept. 

Christ's intercession is seconded by his Father's love 
to his people : — " I say not that I will pray the Father 
for you ; for the Father himself loveth you," saith Christ, 
John xvi. 26, 27; and, therefore, must needs be exceeding 
acceptable, because God's own heart is towards them, and 
his love upon them. 

Lastly — the Lord has promised his Holy Spirit of fear, 
love, grace, and adoption, unto his people : by the help 
of which they are preserved from dangers — though not 
from sorrows. 

When the Lord doth strangely vary his providences 
towards a people, and works unusual and extraordinary 
changes among them ; stirreth up some helps, and then 
layeth them by ; calleth forth others, and then quickly 
revoketh them ; fitteth men for great usefulness, and in 
the midst of it cutteth them off. Our work is not to 
censure either the agent or the instruments ; to charge 



ON AFFLICTION AND DESERTION. 



97 



the dealings of God either as unrighteous or as unreason- 
able ; but to reflect upon ourselves, and learn our own 
unsteadfastness, by his diversifying of providences to- 
wards USo 

Now then, since the Lord is righteous in all the ways 
of his judgments and secret providences, we must for 
ever lay our hands on our mouths, and beware of mur- 
muring and repining against Him, as if his ways were 
not equal towards us. " Behold he taketh away, who 
can hinder him ? Who will say unto him, what dost 
thou ?" Job ix. 12. We may, in our prayers, plead 
with God about his judgments, as holy men have done 
before, Jer. xii. 1. Hab. i. 2, 4, 13; but we may not 
quarrel with them, nor murmur against them. 

XLIII. God is the refuge of his saints. 

When storms of sharp distress invade ; 
E'er we can offer our complaints. 
Behold him present with his aid. 

Let mountains from their seats be hurl'd 
Down to the deep, and buried there ; 
Convulsions shake the solid world. 
Our faith should never yield to fear. 

Loud may the troubled ocean roar, 
In sacred peace our souls abide ; 
While every nation, every shore 
Trembles, and dreads the swelling tide. 

There is a stream, whose gentle flow 
Supplies the city of our God : 
Life, love, and joy still gliding thro'. 
And watering our divine abode. 

That sacred stream, thy holy word. 
That all our raging fear controls ; 

G 



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Sweet peace thy promises afFord, 

And give new strength to fainting souls, 

Sion enjoys her Monarch's love. 
Secure against a threatening hour ; 
Nor can her firm foundation move. 
Built on his truth, and arm'd with pow'r. 

XLIV. This present world through which we are 
passing may justly be called a wilderness ; it is a 
solitary, and a barren way. It is a lonely and a dreary 
way we are travelling in ; the path is strait and narrow, 
and few there are that walk therein. This world is no 
more our friend, than it is our home ; the true christian, 
therefore, who is born from above, whose conversation is 
in heaven, and who is daily travelling thitherward, is the 
object of its malice, or else the subject of its ridicule. 
The soil of this present evil world is barren and unfruit- 
ful ; it presents before our eyes many objects which are 
an hinderance to us in our way ; but it is entirely desert 
and barren with respect to any help it affords us in our 
progress. It produces little else but briers and thorns, 
which have a tendency only to entangle and wound the 
feet of those who pass through it. The many afflictions 
with which the people of God are exercised in the pre- 
sent life, are, as a constant clog to the wheels of their 
souls, which makes them drag on heavily : and were 
they not sometimes favored with a view of the rest 
which remains for them, they would be almost ready to 
despair of getting safe out of this vale of tears, which 
they have, therefore, too great occasion to call a waste 
howling wilderness — a solitary and a barren land. 

This present world through which we are passing is 
also properly compared to a wilderness, as it is likewise 
a dangerous way. A wilderness is a place not only 



ON AFFLICTION AND DESERTION. 



99 



barren and unfrequented, but is generally full of pits 
and wild beasts, which render it exceeding dangerous. 
For this reason it is styled in scripture a terrible 
wilderness, wherein are fiery serpents, and scorpions, 
and drought, where there is no water," Deut. viii. 
15. We are called to pass through an enemy's coun- 
try ; this world is under the influence of our greatest 
and most inveterate enemy. The Devil is styled the 
prince of the power of the air and the generality of this 
world's inhabitants are his willing slaves and vassals. 
Whilst therefore we are passing through his territories, 
he will be sure to gain all the advantages he can against 
us. No sooner do we enlist ourselves under the banner 
of Christ Jesus, but Satan and the world immediately 
join in a league against us ; as though they were resol- 
ved to rob the Redeemer of his spoil, and pluck those 
who are the purchase of his blood out of his hands. 
There is a rooted enmity between the seed of the woman 
and the seed of the serpent. Satan has an inveteracy 
against every one that bears the image of Jesus ; and 
as a roaring lion walketh about seeking whom he may 
devour," 1 Peter v. 8. And, like an old serpent, he con- 
ceals his wiles, that he may get the better advantage 
over us. We are, in this life, never free from his 
temptations : he is always contriving some temptation 
against us, or presenting it to us. And that we do not 
oftener fall into the snares which he lays to entrap us, is 
only owing to the care and vigilance of Oiir Great 
Leader, and the grace which he is pleased to commu- 
nicate to us out of his fulness. 

As for the world ; the lust of the flesh, the lust of 
the eyes, and the pride of life," how prevalent have 
these been to draw aside the believer from the God and 
guide of his youth ! these Philistines are often upon us 

G 2 



100 



ON AFFLICTION AND DESERTION. 



before we are aware of them, and there is an unbelieving 
heart always within, which is as constant fuel to the fire 
of temptations from without. So that were not God 
pleased at particular times to open our eyes, and let us 
see that, they who are for us are more than they which 
are against us," we should be ready to give up all in 
despair. 

On these accounts the present state is compared to 
a wilderness. We wander here in the wilderness, in a 
solitary way, " we can find no city to dwell in, hungry 
and thirsty, our souls faint within us." But herein 
God leads his people by the right way, to the city of 
habitation. They are dear to him every one as the apple 
of his eye — as near to him as his right hand. His love 
was fixed from everlasting upon them, and therefore 
his care and lovingkindness are ever exercised towards 
them. He may bring his people into the wilderness, 
but he cannot, in consistency with the perfections of 
his nature, or the promise of his grace, ever leave 
them there. They may, and often do seem to lose their 
hold of him ; but he never does, he never can lose his 
hold of them. " For the Lord's portion is his people ; 
Jacob is the lot of his inheritance. He found him in a 
desert land, and in the waste howling wilderness ; he 
led him about, he instructed him, he kept him as the 
apple of his eye," Deut. xxxii. 9, 10. There is no 
getting to Immanuei's land, but by the way of the wil- 
derness ; which though it is not our rest itself, yet it 
leads us to our rest; it fits and prepares us for it; and 
the afflictions v/hich we meet with therein, serve also 
to make the heavenly blessedness the more desirable 
now, and delightful hereafter. God may therefore often 
lead us in a rough and unpleasant way, but he always 
leads us in a right way. Let us only take a view of 



ON AFFLICTION AND DESERTION. 



101 



these particular seasons, wherein Ave are most apt to 
question the lovingkindness of our God, and we may 
determine the happy issue of all the rest. 
As, 

1. Let us begin with the melancholy state and condi- 
tion of those from whom God hides the light of his 
countenance. These are often ready to object against 
themselves, that they shall never " see the goodness of 
the Lord in the land of the living." Methinks I hear 
them complaining with the church of old, " My way is 
hid from the Lord, and my judgment is passed from my 
God." And condemning themselves for hypocrites, and 
mere professors, because of the uncertainty of their 
frames, and the unfruitfulness of their lives. They are 
for the present bewildered, as those that have lost their 
way. They have no sensible communion with Christ — 
no present discovery of the love of God, to take comfort 
in : but notwithstanding their fears, this is the right 
way, wherein God leads us to the citj'^ of habitation." 
Where the reconciled countenance of a covenant God 
and father always to be lift up on us, we should be apt 
to prize the comforts we receive immediately from him 
more than the glorious person who was the purchaser, 
and is the bestower of them. Were he never to hide 
his face, we should live upon the streams, rather than 
the fountains ; we should be too ready to say with the 
three disciples, Lord, it is good for us to be here;" 
we should be ready to make a stop at the banks of 
Jordan ; or at least, we should pass that river with reluc- 
tance, indifferent in our desires after what remaineth 
to be received by us in the heavenly world. In a word, 
God is pleased to give us at some times, a glimpse of 
our future glory, that he may excite our desires after 
the farther enjoyments thereof ; and at other times is 



102 



ON AFFLICTION AND DESERTION. 



pleased wisely to withhold his hand in this respect, that 
we may be willing, when he calls us, to depart, and 
be with Christ." This, then, though it be a way less 
pleasant for us to walk in, is nevertheless the right 
way to the place where our hearts and treasure are 
both lodged ; by this means, we are made to long after, 
and then are led to the city of habitation. 
The same may be said, 

2. Concerning the various outward afflictions with 
which the believer is exercised. They are all of them, 
let them arise from what quarter soever, useful to us, 
and necessary for us. God never sends an affliction 
to us but when he sees it needful for us ; and he never 
removes it from us, before it has answered the end for 
which he at first sent it. Outward afflictions are not 
accidental things, they come not by chance, but are 
sent to us by a wise and merciful Father, who causes 
them to answer the end for which he sends them. By 
them we are purged from our dross and tin ; grace is 
tried and refined in the furnace of affliction, and they, 
who have tasted that the Lord is gracious, are hereby 
conformed to his heavenly image — made partakers of his 
holiness, Heb. xii. 10, and more prepared for his hea- 
venly kingdom. Afflictions are a furtherance to us in 
our way heaven-ward — not an hinderance to us ; though 
when we are exercised therewith we often conclude our- 
selves to be in a desert and desolate land. We must be 
first of all prepared for glory, before we can, in consis- 
tency with the perfections of our God, be received into 
it : and this is the end, and proves the blessed issue of 
our present afflictions, 2 Cor. iv. 17. Hereby, then, it 
further appears, that God leads his people the right way, 
though it may be a rough way, to the city of habitation. 

3. The temptations of Satan every one of them an- 



ON AFFLICTION AND DESERTION. 



103 



swer the same general end. He is, indeed, styled, with 
an emphasis, " our adversary,'' 1 Peter v. 8. But he 
oftentimes proves, contrary to his own design and our 
expectation, our great friend. The powers of darkness 
are suffered to dwell amongst us for the same reason 
that some of the Canaanites were left among the people 
of Israel ; that is, to try us, and show us how weak we 
are without Christ ; and how strong we are when we 
depend upon that grace which is treasured up in him. 
By all the advantages they gain against us, they only 
render us the more distrustful of ourselves ; and the 
grace which we have already received^ makes us the more 
in love with Christ Jesus, our glorious head, in whose 
strength we overcome them — and more desirous of that 
city of habitation, which God has prepared for his people ; 
where we shall join the heavenly host, in saying with a 
loud voice, " Now is come salvation, and strength, and 
the kingdom of our God, and the power of his Christ : 
for the accuser of our brethren is cast down, who ac- 
cused them before our God day and night," Rev. xii. 10. 
Thus we see how God leads his people by the right way, 
that they may go to a city of habitation. 

If then God has prepared for his people a city of 
habitation ; how great is that grace, how free and sove- 
reign is that love, to which this was originally owing ! 
All that we have in time, and all that we expect to enjoy 
to eternity, proceed alone from this spring ; this is the 
original fountain from which they all flow. The vessels 
of mercy were prepared from all eternity to glory, 
though they are prepared for it only in time. And to 
what can this unspeakable privilege be owing, or into 
what can it be resolved, short of the sovereign and dis- 
tinguishing grace of God? This it is alone that makes 
us differ from others : considered in ourselves, we were 



104 



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equally the objects of the anger and resentment of an 
holy God, with those who are reserved in chains of 
darkness, to the judgment of the great day and had 
not the free grace of God found out an expedient for our 
salvation, we must equally with them, have suffered the 
vengeance of eternal fire. " But God, who is rich in 
mercy, for his great love wherewith he loved us, even 
when we were dead in sins, hath quickened us together 
with Christ, (by grace ye are saved) ; and hath raised us 
up together, and made us sit together in heavenly places 
in Christ Jesus ; That in ages to come, he might show 
the exceeding riches of his grace, in his kindness to- 
wards us, through Christ Jesus," Eph. ii. 4 — /• Grace 
acts like itself, it gives all things freely. God deals with 
us as the God of all grace for he gives us both grace 
here, and glory hereafter, and no good thing will he 
withhold from them that walk uprightly." He first of 
all makes us his sons, takes us into the number of his 
family, and gives us a right and title to the privileges of 
his house in our justification ; and in our sanctification, 
he gradually prepares us for the more immediate enjoy- 
ment of himself in a better world ; and then he calls us 
home to the glorious inheritance itself, the city of 
habitation," which he had settled upon us before all 
worlds. And who of us can take but a slight view of 
these things, without crying out, with the apostle, " Be- 
hold what manner of love the Father hath bestowed upon 
us, that we should be called the sons of God," 1 John 
iii. 1. Our eternal j)redestination to glory, and our ac- 
tual preparation for it, are both of them owing wholly, 
and alone, to his free and sovereign grace ; and to this 
shall we everlastingly ascribe it, when vve come to the 
general assembly, and church of the first-born, and to 
the spirits of the just made perfect." 



ON AFFLICTION AND DESERTION. 



105 



Are we to pass through the wilderness to this city of 
habitation ? How much need have we of a guide to 
show us the way^ and how thankful should we be to Him 
who has undertaken to perform this kind office for us. 
Were we left in this wilderness-world without a guide, 
our condition would be deplorable, and our ruin inevita- 
ble ; we should then fall into the pits and snares which 
our enemies have made for the entanglement of our feet, 
and the destruction of our souls ; they, that are more 
mighty than we, would assuredly prevail against us — we 
should be led captive by Satan at his will — there would 
be no withstanding his temptations — no escaping his 
malice and fury, or resisting those whom he employs 
against us in this desolate and dangerous way. But 
through grace, this blessing we have. Christ Jesus is 
styled the captain of our salvation," and he faithfully 
discharges his office, which he has engaged to perform as 
such. He not only undertook to purchase salvation by 
his death, but to apply it likewise by his life ; he goes 
before continually as our guide and leader, and marks 
out the path which we are to take ; he communi- 
cates to us suitable help and refreshment, while we 
are in our way 5 restores our souls when we have gone 
out of our way, and preserves us from the fury and 
violence, as well as the craft and subtlety of our 
many enemies. He is a pillar of cloud to us for 
our covering by day, and a pillar of fire for our 
guidance by night." He is always at our right hand, 
so that we shall not be greatly moved. Here lies our 
safety, and the strong ground of our hope, that we 
shall not fall short of our rest, or lose the prize we are 
so earnestly contending for. Christ himself is our life, 
and the length of our days j who has graciously promised 
that He will never fail, nor forsake us. May we, there- 



106 



ON AFFLICTION AND DESERTION. 



fore, begin the work of heaven before we come there, 
daily offering the sacrifices of praise and thanksgiving 
unto him, even the fruit of our lips. Using the same 
language here, as we hope to use for ever hereafter. 

Unto Him that loved us, and washed us from our 
sins in his own blood, and hath made us kings and priests 
unto God and his father : to Him be glory and dominion 
for ever and ever. Amen," Rev. i. 5, 6. 

Is the way of the wilderness the right way to a city of 
habitation ? How easy should this make us under ail 
the temptations, trials, and afflictions with which we are 
now exercised. " All things are for your sakes, that the 
abundant grace might, through the thanksgiving of many, 
redound to the glory of God," 2 Cor. iv. 15. This should 
make us willingly submit to the various trials we meet 
with on our passage. There is a crown of glory reserved 
in heaven for all those that shall continue faithful unto 
death — a city of habitation, where the weary pilgrim 
shall rest — rivers of pleasure, where he shall be refreshed 
and delighted. There he will have an ample amends for 
all the difficulties he has been exposed to in the present 
life. The view of this recompense of reward will make 
death itself pleasant, and hang out a lamp sufficient to 
enlighten even that dark valley. 

Can none get admission into this city of habitation but 
the "redeemed of the Lord ?" Let this lead us to Jesus 
Christ, the only person Who is of God, made unto us 
wisdom, righteousness, sanctification, and redemption," 
1 Cor. i. 30. " Him hath God exalted with his right 
hand to be a Prince and a Saviour, for to give re- 
pentance unto Israel, and forgiveness of sins," Acts v. 
31. No one can save us from our sins, but He whom 
God hath set forth to be a propitiation for our sin, 
through faith in his blood. Hither then, must the con- 



ON AFFLICTION AND DESERTION. 



107 



viiiced sinner fly^ as his city of refuge; on His right- 
eousness must we all depend for a right and title to life 
and his Spirit alone can fit and prepare us for it. If we 
have not on us Christ's perfect righteousness^ we are not 
his people ; none but they who are arrayed with this 
fine linen, clean and white, shall be thought worthy to 
enter into this city of habitation. Let us, therefore, be 
importunate with God to lead us unto Christ, and enable 
us to believe in him to the saving of the soul. Such he 
has purchased glory for, and he lives to prepare them for 
it. " There, as their forerunner, he is for them already 
entered; and thither, as the captain of their salvation, 
will he at last bring them, and present them faultless be- 
fore the throne of his Father's glory, with exceeding joy." 

XLV. Thus far on life's perplexing patli. 

Thus far, thou. Lord, our steps hast led ; 
Snatch'd from the world's pursuing wrath, 
Unharm'd tho' floods around us spread. 
Like ransomed Israel on the shore. 
Here then we pause, look back, adore ! 

Strangers and pilgrims here below. 
Like all our fathers in their day. 
We to the land of promise go. 
Lord, by thine own appointed way : 
Still guide, illumine, cheer our flight 
In cloud by day, in fire by night. 

Safety thy presence is, and rest ; 
While — (as the eagle, o'er her brood. 
Flutters her pinions, stirs the nest. 
Covers, defends, provides them food. 
Bears on her wings, instructs to fly), — 
Thy love prepares us for the sky. 



Protect us thro' this wilderness. 
From fiery serpent, plague, and foe ; 



108 



ON AFFLICTION AND DESERTION. 



With bread from heav'n thy people bless. 
And living streams where'er we go ; 
Nor let our rebel hearts repine. 
Or follow any voice but thine. 

Thy holy law to us proclaim. 
But not from Sinai's top alone ; 
Hid in the rock-cleft, be thy name. 
Thy pow'r and all thy goodness shown. 
And may we never bow the knee. 
Or worship any God but thee. 

When we have number'd all our years. 
And stand, at length, on Jordan's brink, 
Tho' the flesh fail with mortal fears, 
O ! let not then the spirit sink ; 
But strong in faith, and hope, and love. 
Plunge thro' the stream, to rise above ! 

XLVI. Our heavenly Father graciously severe, and 
wisely kind, often takes care to infuse some salutary 
bitter into his children's cup below; since, were they, 
here, to taste of happiness, absolute and unmingled ; 
were not the gales of prosperity, whether spiritual, or 
temporal, counterpoised, more or less, by the needful 
ballast of affliction ; his people (always imperfect here) 
would be enriched to their loss, and liable to be overset, 
in their way to the kingdom of God. Wherefore, con- 
summate happiness, without any mixture of wormwood, 
is reserved for our enjoyment in a state, where perfect 
sanctification will qualify us to possess it. In heaven, 
and there only, the inhabitant shall no more say," in 
any sense whatever, I am sick." 

Let every afflicted believer then, rejoice in that he is 
made low. God deals out our comforts and our sorrows, 
with exact, unerring hand, in number, weight and mea- 



ON AFFLICTION AND DESERTION. 



109 



sure. Hence we have not, either of joy or adversity, 
a grain too little, or too much. If less tribulation vs^ould 
suffice, less would be given. We are bad enough, with 
all our troubles ; what then should we be, if we were 
exercised with none ? Is affliction then the christian's 
lot ? It is a visit from heaven. Thou hast visited, 
thou hast tried me," says David, Psalm xvii. 3. God 
never uses the flail, but when his corn wants threshing : 

Our hearts are fastened to the world 

By strong and various ties : 
But every sorrow cuts a string. 

And urges us to rise. 

Afflictions are as nails, driven by the hand of grace7) 
which crucify us to the world. The husbandman ploughs 
his land, and the gardener prunes his trees, to make them 
fruitful. The jeweller cuts and polishes his diamonds 
to make them shine the brighter. The refiner flings his 
gold into the furnace that it may come out the purer. 
And God afflicts his people to make them better. To 
thank God for mercies is the way to increase them ; to 
thank him for miseries is the way to remove them. — 
Afflictions are then blessings to us, when we can bless 
God for afflictions ; whose only purpose, in causing us 
to pass through the fire, is to separate the sin he hates, 
from the soul he loves. And, in all his dealings with 
us, let us remember, that, though he cause grief, yet 
he will have compassion : at the worst times, he will 
suit his dispensations to our strength, or aff'ord strength, 
for his dispensations. 

XLVII. Sanctified afflictions are spiritual promotions. 
There is no affliction so smalU but we should sink 



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ON AFFLICTION AND DESERTION. 



under it, if God upheld us not ; and there is no sin 
so great, but we should commit it, if God restrained 
us not. 

The time is short," I Cor. vii. 29, and, if your cross 
is heavy, you have not far to carry it. 

As no temporal blessing is good enough to be a sign 
of eternal election ; so no temporal affliction is severe 
enough to be an evidence of reprobation ; for the dearest 
Son of God's love, was a " man of sorrows, and ac- 
quainted with grief." 

Every vessel of mercy must be scoured, in order to 
brightness, And, however trees in the wilderness grow 
without culture, trees in the garden must be pruned, to 
be made fruitful; and corn-fields must be broken up, 
when barren heaths are left untouched. 

God may cast his people down, but he will not cast 
them off. 

Through Christ's satisfaction for sin, the very nature 
of affliction is changed with regard to beUevers. As 
death, which was first the wages of sin, is now become a 
bed of rest (they shall rest upon their beds, saith the 
prophet), Isaiah Ivii. 2. So afflictions are not the rod of 
God's anger, but the corrections of a tender Father. 

If we gain the kingdom at last, it is no great matter 
what we suffer by the way. 

Afflictions are as needful for our souls as food is for 
our bodies. 

It is a good sign of our state, when the Lord blows off 
the blossom of our forward hopes in this life, and lops 
the branches of our worldly joys to the very root, on 
purpose that they should not thrive. He spoils the 
enjoyment of this life, that we may be saved for ever. 

XLVIII. The Lord knows how to deliver his people, 



ON AFFLICTION AND DESERTION. 



Ill 



and He can if he will 5 and will do it in their greatest 
extremities, when it is most for his glory — his people's 
comfort, and the confusion of his own, and their enemies. 
Never let them, then, despair of themselves or of the 
church of God. Paul salutes the Philippians from the 
church in Caesar's house, Phil. iv. 22, a place (in ap- 
pearance) little fitter for a church, than hell itself ; what, 
though things seem to them past recovery, when they 
are at the worst, .then are they nearest mending. When 
the task of brick was doubled by Pharaoh upon Israel, 
then came Moses to work out their deliverance. Exodus 
V. 11. When the Jews heard news of their liberty to re- 
turn from captivity, they "were as those that dreamed," 
Psalm cxxvi. 1 ; they could not suddenly believe it, it 
seemed so strange a thing in that their hopeless state. 

Let us learn then, from this dealing of God with his 
people, in the midst of all extremities, to plead with God 
the extremity we are in ; " Help, Lord, for vain is the 
help of man," is a prevailing argument. Plead the ma- 
lice of enemies — the presumption of those that fear not 
God — and that he only can give issue from death when 
he will. Let us hope against hope — in misery, look for 
mercy — in death, for life — in guilt, for forgiveness ; learn 
to wrestle with God, when he seemeth thy enemy ; op- 
pose to God his former dealings, his nature and his 
promises. Be of Jacob's resolution, " I will not let 
thee go, except thou bless me." Whatever we are 
stripped of, let us not forsake our own mercies. This 
one word, " I despair," takes away God and Christ at 
once. We must remember, our sins are the sins of men, 
but his mercy is the mercy of God ; who will never leave 
us, but be vrith us, while we are with him. The people 
of the world leave a man when they can have no more 
use of him. Satan leaves his sworn vassals at their wits 



112 



ON AFFLICTION AND DESERTION. 



end, when he hath brought them to the extremity of 
danger. But blessed be for ever our gracious God, then 
of all other times he is nearest to help us, when we stand 
most in need of him. He was never nearer to Jacob, 
than when heaven was his canopy, and a stone his pillow 
—never nearer Paul, than when in the dungeon. Acts 
xvi. 25. A christian is not alone, when left alone, nor 
forsaken, when forsaken ; God and his angels can supply 
the want of all other comforts. Is it not the greatest 
comfort to a christian when God, passing by means, 
comes immediately himself unto him, and comforts him 
by his Spirit ; for in defect of second causes, comforts 
are ever sweetest therefore, in all extremities, let us 
wait and hope still for mercy, " If the vision stay, wait, 
for it will come,'^ Hab. ii. 3. 

Here is the chief difference between the child of God, 
and one destitute of grace. For the child of God in 
extremity recovers himself ; while the unconverted in 
any extremity sinks down with despair. The christian 
can rest on God's mercy in Christ, when other props are 
taken away. 

But for spiritual extremities, oftentimes the strongest 
feel them with the quickest sense ; for God herein re- 
spects not always sins past ; neither more nor less mea- 
sure of grace, as in Job's case, who could, without much 
distemper of soul, endure extremities both of body and 
state ; but when God wrote bitter things against him, 
presently^ he begins to sink, but begins only, for when 
he was at the worst^ he stays himself upon his Redeemer, 
Job xix. 25, to the glory of God's grace. Thus, some- 
times God makes his children triumph whom he sets as 
champions in defiance of Satan. They in weakness think 
they shall utterly fail and perish, but their standing out 
in the greatest conflicts, shows to the contrary. The 



ON AFFLICTION AND DESERTION. 



113 



author of their safety is the Lord ; no less than an 
almighty power is necessary to deliver them. For such 
is our inclinableness to join with temptation — such the 
malice and strength of our enemy, — so many are the fearsj 
and so cunningly spread in everj^thing are the snares we 
deal withal, that whatsoever delivereth us, must be 
above Satan and our own evil hearts — more wise — more 
powerful — more gracious to preserve us, than any adverse 
power can be to draw us to evil works. In which case, 
well said Moses, when God in his v/onted glorious 
presence refused to go along with them, If thou go 
not with us, carry us not hence," Exod. xxxiii. 15. 
Beloved, our lives are such as stand in need of perpetual 
deliverance. Our state here is wavering. The church 
lives always in tents, and hath never hope of any rest 
until the day of triumph ; therefore, after forgiveness 
of sins," we are taught by infinite wisdom to pray, 
"lead us not into temptation;" because though sins 
past be forgiven, yet we are in danger to be led into 
temptation : let no one promise a truce to himself, 
which God promises not 3 if Satan and our corruptions 
join, we cannot be quiet ; after sins of youth, we are 
in danger of sins of riper age ; for though by grace, 
sin in some sort be subdued, yet, until it be wholly 
mortified, there will be some stirring up, until that 
which is imperfect in us be abolished. 

It is the duty, as well as the privilege of the christian, 
also to reason with God from former experience to 
future ; yea, it is a binding argument with God. He 
loves to be sued (Ezek. xxxvi. 37) and pressed from 
former mercies, and suffers them to be bonds unto 
him. Men act otherwise, because their fountain is soon 
drawn dry. But God is a spring that can never be 
exhausted. As he was able to help in former time, 

H 



114 



ON AFFLICTION AND DESERTION. 



SO is he also for the time to come. He is always, " I 
AM, Jehovah" — always where he was, his arm is not 
shortened ; what he hath done heretofore, he can do 
now. We should, therefore, register God's favors (which 
is the best use we can put our memories to), and make 
them so many arguments to build upon him for time 
to come, as David said, The Lord that delivered me 
out of the paw of the lion, and out of the paw of the 
bear, will deliver me out of the hand of the Philistine." 
O, were we but acquainted with this kind of reasoning 
with God, how undaunted should we be in all troubles ! 
We should be as secure for the time to come, as for 
the time past, for all is one with God : we do exceed- 
ingly wrong our own souls, and weaken our faith, bj'^ 
not taking notice of God's favors. How strong in faith 
might old men be, that have had many experiences 
of God's love, if they would take this course ! Every 
former mercy should strengthen our faith for a new 
one ; as conquerors, whom every former victory en- 
courages to a new conquest. So former favors should 
animate us to apply to God afresh : let us ask him to 
keep us from occasions of sin, or to minister strength if 
occasions be offered — to give us opportunities of doing 
good, and to give us a heart to avail ourselves of those 
opportunities. It is he that preserves us from evil works, 
by planting the graces of faith and of fear within us, 
whereby we are preserved; and by peace which keeps 
our souls from despair, and rebellious thoughts ; yea, he 
preserves us from evil works, through faith, unto his 
heavenly kingdom. In a word, God preserves his chil- 
dren by making them better — by weakening their cor- 
ruptions by his Spirit, and stirring up in them a clear 
sight and hatred of sin — by chaining up Satan, our great 
enemy, until he have given us strength to encounter him. 



ON AFFLICTION AND DESERTION. 115 

What a mercy it is, though little thought of, that God 
letteth not loose Satan upon us every moment ; how 
should this stir us up to thankfulness and entire depend- 
ance upon God ! This is a marvellous point of comfort, 
that the Israel of God may say, The gates of hell may 
set themselves against the church, but shall not prevail^ 
Psalm cxxix. 1, 2. We neither live nor die at man's 
appointment : our lives are not in our own hands, or 
Satan's, or our enemies', but in God's ; they shall do no 
more, they shall do no less than God pleases, who is our 
life, and the length of our days. God may give way for 
awhile that the thoughts of many may be revealed, and 
that his glory may shine the more in preserving his 
children, and confounding his enemies. But he will put 
an end in his own time, and that is the best time. There 
is a day of Jacob's trouble," when his enemies say, 
^^This is Zion, whom no man seeketh after," Jer. xxx. 
7, 17« But God sets bounds both to the time of his 
children's trouble, and to the malice of the wicked. 
Their rod shall not rest overlong upon the back of the 
righteous. Psalm cxxv. 3. God will put a hook into the 
nostrils of these leviathans, and draw them which way 
he pleaseth. God delivers also the ungodly from dan- 
gers, not out of any love to their persons, but because 
he hath some base service for them to undertake, to 
exercise the patience of his children, and vex others that 
are better than themselves, which is not fit for godly 
men to do ; they are only God's rod, and their deliver- 
ance is no preservation, but a reservation to worse mis- 
chief. But God delivers his own — graciously, not only 
from danger, but from the sin they are subject to fall 
into to their great danger, Heb. xii. I. It is not ill 
to suffer ill, but to do ill ; for doing ill makes God our 
enemy, suffering ill doth not ; doing ill stains and defiles 

H 2 



116 



ON AFFLICTION AND DESERTION. 



the soul, and blemishes the image of God in us, suffer- 
ing ill doth none of this ; doing ill hinders communion 
with (Tod, suffering ill doth not, for God is more im- 
mediately acquainted with the soul in suffering ill. 

Let this teach us thus much, that in all the changes 
and alterations which the faith of man is subject to, he 
is sure of one thing, all the troubles and all the enemies 
in the world shall not hinder his salvation. If it be 
possible the elect should be deceived. Matt. xxiv. 24; 
but it is not possible. O what a comfort is this, that 
in the midst of all the oppositions and plottings of men 
and devils, we have something that is not in the power 
of any enemy to take from us — not in our own power to 
lose, namely — our salvation ! Set this against any evil 
whatsoever, and it swallows up all. Set this, I shall be 
saved, against any misery you can imagine, and it will 
unspeakably comfort and revive the soul. 

XLIX. This life is like a troublesome dream ; but 
blessed are they, who, when once the dream is out, and 
when once they come to awake, shall be satisfied with 
realities of true peace and comfort in the fountain of 
freedom and goodness. We find our comfort and ex- 
pectation here little better than a bed of thorns, because 
this is not the rest that is designed for the people of 
God ; and it will be some help to us under this disquiet- 
ing exercise and condition, to remember, that while we 
are passing through, we are held in the hand of Him 
who has a fellow-feeling of our case — who did once pass 
through the difficulties, and drank of the brook in the 
way, but now lifts up his head, and so is become the 
foundation of our hope — that such poor wretches as we 
are, shall one day through faith and patience, arrive 
where our Forerunner is entered. Only now let us cling 



ON A-FFLICTION AND DESERTION. 



117 



to Him, till we become transformed into his likeness, 
and be completely dressed with the white robe of his 
righteousness : that in Him, and only in Him, we may be 
found without spot. In the mean space, let us pray and 
abound therein, for ourselves and one another — to our 
gracious God, who will at length perfect that which 
concerneth us. 

L. How vain is all beneath the skies. 
How transient every earthly bliss ! 
How slender all the fondest ties. 
That bind us to a world like this. 

The evening cloud, the morning dew. 
The with'ring grass, the fading flower. 
Of earthly hopes are emblems true. 
The glory of a passing hour ! 

But tho' earth's fairest blossoms die. 
And all beneath the skies is vain. 
There is a land whose confines lie 
Beyond the reach of care and pain. 

Then let the hope of joys to come 
Dispel our cares and chase our fears ; 
If God be ours, we're trav'lling home, 
Tho' passing thro' a vale of tears. 

LI. Sometimes afflictions are spurs and incentives, 
and sometimes they are burdens and discouragements to 
obedience : but when we arrive at heaven, we shall no 
longer need the spur to quicken us ; nor shall we bear 
any burden to oppress us ; but shall cast it down at 
heaven's gate, where never sorrow or suffering yet en- 
tered. In heaven we shall rest from our labour in work- 
ing under desertion. Now we apprehend God frowning 



118 



ON AFFLICTION AND DESERTION. 



on us^ and finding fault with all we do. Now, it may be, 
though God doth cause the clear light of his precepts 
and Spirit to shine before us ; yet he makes it dismal 
darkness behind us, and shuts up the light of his comfort 
from us ; and this is our great trouble. Obedience were 
easy and pleasant, says the soul, did but the light of 
God's countenance shine upon us but, alas ! I pray, 
and he shuts out my prayer from him ; I lay hold upon 
him, but he shakes me off in displeasure ; I endeavour to 
obey, but he rejects all my services, and this is the great 
anguish and torment of my life. This, indeed, is matter 
of great grief and trouble. But, know, O soul, thou 
shalt not long work thus in the dark : shortly thou shalt 
be above these clouds, and then thou shalt see, that 
those prayers which thou thoughtest were vainly scat- 
tered and lost in the air, are become a cloud of sweet 
incense hovering before the throne of God, — and that 
those tears which thou thoughtest were dropped in vain 
on the earth, are all gathered up and preserved in God's 
bottle, — and that those poor duties of thine, which, for 
their meanness and vileness, thou thoughtest God would 
scorn, yet, through that worth that is put upon them by 
the intercession of Christ, are ranked in the same degree 
of acceptance as the most perfect services of the angels 
themselves. Have but patience awhile, continue work- 
ing. Psalm xxxvii. 3, 4, 5, and thou shalt surely see a 
happy issue ; when the clouds of darkness and desertion 
that now lie so heavy on thy spirit, shall be scattered and 
blown away. You shall rest from your labour in work- 
ing against the continual workings of your own corrup- 
tions, which shall then at once cease to act, and cease to 
be. And this is the great thing that makes it such a 
blessed rest for the people of God. Indeed, God cuts 
you out your work in his commands ; but it is the old 



ON AFFLICTION AND DESERTION. 



119 



man that makes it to be tedious — irksome^ and difficult to 
you, by deadening your heart to it^ and by turning your 
heart against it. Now both these shall shortly cease and 
be removed^ if you but patiently wait and continue striv- 
ing against them. 

1. You shall rest from all that labour that you take 
with a deceitful, dead, and heavy heart, in the ways of 
God. Now, you are continually calling upon it. Awake, 
awake ! Now, you are continually urging it to get forward ; 
lifting it up, to get a little higher towards God and hea- 
ven. Now, you stand in need of continual quickening, 
and grace to actuate and excite you ; and it is the great 
misery of your lives that you. find your hearts so heart- 
less and listless to what is holy and spiritual. Have 
but patience for a short time ; continue still to struggle 
against this sad indisposition, and it shall not be long 
before you shall rest from this labour also. Soon shall 
your affections be always intent, and not languish ; al- 
ways burning, and yet shall never waste or consume. 
Every motion of your soul shall then shoot itself up to 
God as quick as the lightning, and yet as constant as the 
sunbeams. And those who are now outstripped by 
weak christians, shall then be able to keep pace in their 
obedience, even with the holy angels themselves. 

And then, 

2. In heaven there shall be a resting from all that 
labour that the people of God take in the ways of holy 
obedience, through the averseness of their hearts against 
them. 

There is that contradiction in the carnal part against 
what is holy and spiritual, that the godly cannot bring 
themselves to the performance of it without much con- 
flict; " the flesh lusteth against the spirit;" and, when 
the spiritual part calleth for holy thoughts and heavenly 



120 



ON AFFLICTION AND DESERTION. 



affections, the corrupt and fleshly part sends forth noi- 
some and foul vapours, obstructing the good we do, and 
infecting that little good that we do perform, Rom. vii. 
— So that, as if working were not a sufficient employ- 
ment, a christian must fight that he may work : and this 
it is, that makes " working out our own salvation^' so labo- 
rious, because we must fight and work at the same time. 
But it shall not be long before that which hinders shall 
be removed ; and, then, as you are no longer under a sad 
necessity of offending God, so also you shall be under a 
most blessed necessity of serving God ; and shall find no 
more trouble in that service, than in those actions which 
you now cannot but do. And thus shall you have a 
happy rest from all that labour and pains that your 
corruptions here made you take. And therefore, be 
encouraged to perseverance in well-doing ; perfect the 
work you have undertaken, in spite of all opposition from 
your own corrupt hearts ; for, assure yourselves, this 
troublesome inmate shall not long disquiet you. You 
shall rest too from your labour, in working against 
Satan's temptations ; who is now buffetting you while 
here on earth ; but, in heaven, the evil one shall not ap- 
proach near to touch you. You shall then stand no more 
on your guard, and keep o^atch over your own soul ; but 
shall for ever triumph in victories and conquests over them. 

This is that blessed rest that you shall shortly possess, 
if only now you wait in patience. And what is it that 
comforts the wearied traveller, but this, every step of his 
long way brings him nearer to his home, when he shall 
enjoy a longer rest ? And shall not the same encourage 
you in your way ? It will not be long ere you lie down 
in the bed of the grave — sweetly wait the short period 
that is between this and the resurrection : your tried 
and weary souls shall then repose in the bosom of God 



ON AFFLICTION AND DESERTION. 



121 



liimself ^ and then you shall enjoy an eternity of rest and 
peace. 

LII. God causes us to walk in many rough paths, as 
to our outward condition ; yet, he still appears a God 
of all grace," and does in these things plainly tell us, 
that this world is not our rest ; and therefore we meet 
with thorns and briers here, that we may have the fresher 
desires maintained in our hearts, aspiring upwards. The 
greatest of earthly contentments will be of no worth nor 
use in heaven : neither can they of themselves, any way 
add to the comfort or thriving of a spiritual life here on 
earth. The only life we are allowed to live in this world 
is the life of faith, which grows better under difficulties, 
than in a smooth state of ease. There is no sweeter 
entertainment that God can give to his poor children on 
earth, than to convince them that the best of this world's 
portion is too lean diet for them to feed upon ; and so 
make them take the truer taste of that marrow and fat- 
ness, which in Christ they are always to live upon ; that 
is, no less than God himself, the fountain of blessedness, 
safety, peace, sufficiency, and solid joy. What can come 
amiss to that soul which Christ undertakes by all things 
and through all things to bring to himself ? For this end 
he died ; and this is the great end of every trial we meet 
with ; and upon this ground, the Spirit saith, " Count it 
all joy, when ye fall into divers temptations." All the 
glory, fulness and ease of this world, are but horror and 
distress to a convinced soul, that looks upon God as an 
enemy, Prov. xi. 4 ; but nothing can be dismayingly sad, 
when God saith, " I am thine." When Infinite saith, I 
am thine." Thy trials shall not quite overwhelm thee — 
thy sins shall not ruin thee — death itself shall not destroy 
thee. "O death, where is thy destruction;" when God 



122 



ON AFFLICTION AND DESERTION. 



shall sayj " I will be with thee in the fire, and in the 
water." Thy person is accepted, thy prayers (though in 
thine own eyes without any form or comeliness) are 
sweet, and accepted in Christ, who hath chosen thee, 
and therefore thou hast chosen him. What shall I say? 
The freeness of God's grace in Christ ; his powerful and 
most voluntary love is such, wherever it darts, that 
neither sin nor Satan can stand before it, to hinder 
a jot of that good which such a God has promised, 
and undertook to perform ; and that, merely upon the 
account of His own Name, streaming forth through 
Christ in the gospel, to such poor impenitent creatures 
as we are. O commit ourselves to this God, whose 
we are, and whom we serve. He will guide us by his 
Spirit, till he has brought us to glory. 

Lin. God has many wise reasons why he doth not 
immediately give audience to his people, or a gracious 
answer at their first call. 

1. He will try our faith, to see if we can depend 
upon Him alone, when it cometh to an extremity. Thus 
by silence and rebukes, Christ tried the woman of 
Canaan, that her faith might appear the more gloriously. 

Then Jesus answered, and said unto her, O woman, 
great is thy faith," Matt. xv. 28. And by extremities 
he still trieth his children. Our graces are never ex- 
ercised to the life, till we are near the point of death. 
That is faith that can then depend upon God : — Yea, 
though I walk through the valley of the shadow of 
death, 1 will fear no evil, for thou art with me, thy 
rod and thy staff they comfort me." It is strong faith 
alone, that can hold out in straits and difficulties. 

2. To awaken our importunity. And he spake a 
parable unto them to this end, that men ought always 



ON AFFLICTION AND DESERTION. 



123 



to pray, and not to faint/' Luke xviii. 1. So the blind 
men. Matt. xx. 31 : the more they were rebuked, 
cried the more. Rather than his people shall neglect 
prayer, or grow formal in it, God will cast them into 
great afflictions ; as Christ suffered the storm to con- 
tinue, till the ship was almost overwhelmed, that his 
disciples might awaken him. Matt. viii. 25. 

3. To make us sensible of our utter weakness, as Paul. 
"But we have the sentence of death in ourselves, that 
we should not trust in ourselves, but in God, which 
raiseth the dead," 2 Cor. i. 9. We are much given 
to self-dependance, therefore God will prove it, and, ere 
he hath done with us, make us trust in him alone. 
There is a twofold strength — natural and spiritual. 

Natural, which arises from that courage that is in 
man, as he is a reasonable creature. This will hold 
out, till all probabilities l)e spent. "The spirit of a 
man will sustain his infirmity, but a wounded spirit 
who can bear ?" Prov. xviii. 14. Till a man be struck 
at the heart, his reason will support him. 

Spiritual, arising from faith, hope, patience. These 
may be exhausted, when the affliction is deep and of 
long duration, and God's help is long delayed. Faith 
is the strength of the soul ; as faith decays or is tired 
out, the soul faints and cries out, " I am cut off from 
before thine eyes." It throws up all, and thinks it 
is in vain to wait any longer. Thus does God discover 
our weakness to ourselves — the weakness of our reason — 
the weakness of om* faith. Solomon says, " If thou faint 
in the day of adversity, thy strength is small," Prov. xxiv. 
10. Grievous or long afflictions discover our strength 
or weakness. Some are of a poor spirit, and give up 
at the first assault ; before the probabilities which sense 
or reason offer are spent. Some are negligent, and 



124 



ON AFFLICTION AND DESERTION. 



do not make use of the helps of faith, but when evils 
continue long, and press hard, their faith is seen to 
be too weak ; God by this will humble us. 

4. God does this for his own glory, and that his 
work may be the more remarkable. Christ may dearly 
love his own, as he did Lazarus, and yet delay to 
help till the extremity, or the fit time be come, wherein 
the mercy may be the more conspicuous. It is said, 

God hath made every thing beautiful in his time," 
Eccles. iii. 11. Before its time, God's work seems harsh 
and rough ; as a statue when it is first hewn out of 
the block ; but God in his own time and way, knows 
best how to comfort his people. It is also the design 
of Satan to weary out God's people, and therefore he 
stirs up all his malice against them. " Simon, Simon, 
Satan hath desired to have you, that he may sift you 
as wheat. But I have prayed for thee, that thy faith 
fail not," Luke xxii. 31, 32. The Devil, if he had 
liberty to do his worst, would drive us from the faith 
of Christ, and all hopes in him. Wicked men will 
not relent or abate anything of their persecution of 
God's people. " I was but a little displeased, and they 
helped forward the affliction," Zech. i. 15. They are 
still adding to the church's trouble, and would destroy 
those whom God only designs to purge and correct : 
till God restrain, their wrath never ceaseth. 

Let it not seem strange to us, that godly men in 
their afflictions, though they fly to God, and implore 
his mercy, are not presently delivered. God hath much 
work to do, and many discoveries to make. Would 
you have faith rewarded before it is tried ? Would 
you have the links in the beautiful chain of causes 
disturbed for your sakes ? Faith is not tried to any 
purpose, until the thing we believe be out of sight ; 



ON AFFLICTION AND DESERTION. 



125 



and we have no probability that ever we shall see it ; 
yesL, till we see nothing but the contrary^ and hope 
against hope. We must stay till the mercy be ready 
for us, and we ready for it. Our times are, we think, 
always present with us, when God's time is not yet 
come. Let us prepare for, and be ready to meet 
grievous and tedious sufferings. We would put aside 
our hard lesson, before we have learned it by heart. 
We all love ease, and would have no cross, or a very 
short one. Things will not be so soon or so quickly 
effected as we imagine. We must pray to be strength- 
ened with all might, according to his glorious power, 
unto all patience and long-suffering with joyfulness^" 
Col. i. 11. 

If your affliction be long, observe your carriage under 
it. See that faith and hope keep you alive still, Be not 
slothful, but followers of them, who through faith and 
patience inherit the promises,^ Heb. vi. 12. Do you 
keep up prayerful affections ? Do you continue instant 
in prayer ? Rom. xii. 12. We pray as men out of heart, 
for form's sake, and with little life, rather satisfying our 
consciences, than expressing our hope and confidence in 
God, A damp on the spirit of prayer is an evil presage. 
Can you love God though you be not feasted with self- 
comforts and present benefits ? " Yea, in the way of 
thy judgments, O Lord, have we waited for thee," Isaiah 
xxvi. 8. God will have us love him for himself alone. 

LIV. I ask'd the Lord that I might grow 
In faith, and love, and every grace — 
Might more of his salvation know. 
And seek more earnestly his face. 

'Twas He who taught me thus to pray ; 
And He, I trust, has answer'd pray'r ; 



126 



ON AFFLICTION AND DESERTION. 



But it has been in such a way. 
As ahnost drove me to despair. 

I hop'd, that in some favor'd hour. 
At once he'd answer my request ; 
And, by his love's constraining pow'r. 
Subdue my sins, and give me rest. 

Instead of this. He made me feel 
The hidden evils of my heart ; 
And let the angry pow'rs of hell 
Assault my soul in every part. 

Yea, more, w^ith his own hand He seem'd 
Intent to aggravate my woe ; 
Cross'd all the fair designs I schem'd. 
Blasted my gourds, and laid me low. 

Lord, why is this ? I trembling cried. 
Wilt thou pursue thy worm to death ? 
" 'Tis in this way," the Lord reply'd, 
" I answer pray'r for grace and faith : 

These bitter trials I employ 
From self and pride to set thee free ; 
And mar thy schemes of earthly joy. 
That thou may'st seek thy all in me." 

LV. To trust God when our warehouses and bags are 
full, and our table spread, is no very hard thing : but to 
trust him, when our purses are empty, when there is 
only a handful of meal and a cruse of oil left, and all 
ways of relief stopped, herein lies the test of a christian's 
grace. Yet none are exempted from this duty ; all are 
bound to acknowledge their trust in him by the daily 
prayer for daily bread ; even those who have it in their 
cupboards, as well as those that want it ; the greatest 
prince, as well as the meanest beggar. Whatever your 



ON AFFLICTION AND DESERTION. 



127 



wants are, want not faith^ and you cannot want supplies. 
It is the want of this binds up God's hand from doing 
great works for his creatures, Mark vi. 5, 6. The more 
we trust him, the more he concerns himself in our affairs. 
The more we trust ourselves, the more he delights to 
cross us ; for he hath denounced such an one cursed, 
that maketh flesh his arm, Jer, xvii. 5 ; because it is a 
departing from the Lord. No wonder then that God 
departs from us, and carries away his blessing with him : 
while we trust ourselves, we do but trouble ourselves, 
and know not how to reconcile our various reasons for 
hopes and fears; but the committing our way to the 
Lord renders our minds calm and composed. " Commit 
thy works unto the Lord, and thy thoughts shall be 
established," Prov. xvi. 3, Thou shalt have no more of 
those disquieting anxious thoughts, what the success 
shall be. 

I. Trust Providence in the greatest extremities — he 
brings us into straits, that he may see the exercise of 
our faith. " I will leave in the midst of thee an afflicted 
and poor people, and they shall trust in the name of the 
Lord," Zeph. iii. 12. When we are most desolate we 
have most need of this exercise, and have the fittest sea- 
son to practise it. He is always our refuge and strength, 
but in time of trouble a present help, Psalm xlvi. L 
Daniel's new advancement by Belshazzar but a day be- 
fore the city was taken by the enemy, the king slain — 
and no doubt many of his nobility, and those that were 
nearest in authority with him, was a danger ; yet God, 
by ways not expressed, preserved Daniel, and gave him 
favor with the conqueror. God often leads his own 
people into great dangers, that they may see and acknow- 
ledge his hand in their preservation. God's eye is 
always upon them that fear him. Psalm xxxiii. 18; not 



128 



ON AFFLICTION AND DESERTION. 



to keep distress from them, but to quicken them in it, 
and give them, as it were, a new life from the dead — to 
deliver their soul from death, and to keep them alive 
in famine, ver. 19. God brings us into straits that we 
may have a more lively experience of his tenderness in 
his seasonable relief : if he be angry, he will repent 
himself for his servants, when he sees their power is 
gone," Deut. xxxii. 36 ; because then the glory of 
his providence is appropriated to himself. " See now, 
that I, even I am he, and there is no God with me ; 
I kill, and I make alive," ver. 39. No creature can have 
any pretence to share in it ; He delights thereby to draw 
up our affections to himself, and admiration of him, and 
to store up in us a treasure of experience, to encourage 
our trusting in him in the like straits. We should, 
therefore, repose ourselves on God in a desert, as well 
as in cities ; with as much faith among savage beasts 
as in the best company of the most sociable men : — and 
answer the greatest strait with Abraham's speech to 
Isaac, God will provide." For we have to do with 
a God who is bound up to no means, who delights to 
perfect his strength in the creature's weakness. We 
have to do with a God, who only knows what may 
further our good, and accordingly orders it, who only 
knows what may hinder it, and therefore prevents it. 
He can set all causes in such a posture, as shall work 
together as one link to bring about success, and make 
even contrary motions meet in one gracious end ; as the 
rivers which run from north and south, the contrary 
quarters of the world, meet in the surges in one sea. 
Though providences may seem to cross one another, 
they shall never cross God's word and promise, which 
he hath magnified above all his names. And his pro- 
vidence is but a servant of his truth. 



ON AFFLICTION AND DESERTION. 



129 



2 Trust in the way of means. Though we are sure 
God hath decreed the certain event of such a thing, yet 
we must not encourage our idleness, but our diligence. 
Though Moses was assured of the victory, when Amalek 
came armed against him, yet he commands Joshua to 
draw up the valiant men in a body, himself goes to the 
mount to pray, and is as diligent in the use of all means, 
as if he had been ignorant of God's purpose, and had 
rather suspected the rout of his own, than his enemies 
forces. Neither doth Joshua afterwards, though secured 
by promise in his conquest of Canaan, omit any part 
of the duty of a wise and watchful general ; he 
sends spies, disciplines his forces, besiegeth cities, and 
contrives stratagems. Providence directs us by means ; 
not to use them is to tempt our guardian : where it 
intends any great thing for our good, it opens a door 
and puts such circumstances into our hands, as we may 
use without the breach of any command, or the neglect 
of our own duty, God could have secured Christ from 
Herod's fury by a miraculous stroke from heaven upon 
his enemy, but he orders Joseph and Mary's flight into 
Egypt as a means of his preservation. God rebukes 
Moses for praying and not using the means in continu- 
ing the people's march. Wherefore criest thou unto 
me ? Speak unto the children of Israel, that they go 
forward," Exod. xiv. 15. To use means without respect 
to God, is proudly to contemn him ; to depend upon God 
without the use of means, is irreligiously to tempt him; 
in both we abuse providence. In the one we disobey 
him in not using the means he hath appointed ; in the 
other presumptuously impose upon him for the encou- 
ragement of our laziness. Diligence on our part, and 
the blessing on God's, Solomon joins together; "The 
hand of the diligent maketh rich," Prov. x. 4 ; but, 

I 



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ON AFFLICTION AND DESERTION, 



" the blessing of the Lord it maketh rich," ver. 22." So, 
our works are in the hand of God," Eccles. ix. 1 : our 
works, but God's blessing ; God's blessing, but not 
without our works. Our labour should be rather more 
vigorous than more faint, when we are assured of the 
blessing of Providence by the infallibility of the promise. 

3. Trust Providence by way of precept. Let not any 
reliance upon an ordinary providence induce you into- 
any way contrary to the command. Daniel had many 
inducements from an appearance of providence to eat 
the king's meat — his necessity of compliance in his 
captivity — probability of preferment by learning the 
wisdom of the country, whereby he might both have 
advanced himself, and assisted his countrymen — the 
greatness of the consideration for a captive to be fed from 
the king's table — the ingratitude he might be accused 
of, for despising so kind a treatment ; but none of these 
things moved him against a command : because the law 
of God forbad it, he would not eat of the king's meat. 
Daniel might have argued — I may ingratiate myself with 
the king — do the church of God a great service by my 
interest with him, which may be dashed in pieces by 
my refusal of this kindness ; but none of these things 
moved him. No providences wherein we have seeming 
circumstances of glorifying God, must lead us out of the 
way of duty ; this is to rob God one way to pay him 
another. God brought Daniel's ends about ; he finds 
favor with the governor, his request is granted, the 
success is answerable ; and all those ends attained, which 
he might in a sinful way, by an ill construction of 
providence, have proposed to himself ; all Avhich he might 
have missed of, had he run on in a carnal manner. This^ 
this is the way to success. Commit thy way unto the 
Lord, trust also in him, and he shall bring it to pass," 



ox AFFLICTION AND DESERTION. 



131 



Psalm xxxvii. 5. Commit thy way to the guidance of his 
providence with an obedience to his precept, and refer 
all success in it to God. If we set up our golden calf 
made of our own earrings — our wit — our strength — our 
carnal prudence, because God seems to neglect us, our 
doom may be the same as theirs ; and the very dust 
of our demolished calf may be a bitter spice in our 
drink, as it was in their's. 

4. Trust him solely, without prescribing any methods 
to him. Leave him to his wise choice, w^ait upon him 
because he is a God of judgment, Isaiah xxx. 18, who 
goes judiciously to work, and can best time the executions 
of his will. The wise God observes particular periods 
of time, for doing his great works. Woman what 
have I to do with thee ? mine hour is not yet come," 
John ii. 4 — which man is no competent judge of. I will 
do this miracle, but the hour is not yet come wherein 
it will be most beautiful. God hath as much wisdom in 
fixing the time of the performance of his promise, as he 
had mercy at first to make it. How presumptuous 
would it not be for a shallow world, a thing worse than 
nothing and vanity, to prescribe rules to the Creator ; 
much more for a single person, a little atom of dust, 
infinitely worse than nothing, and vanity, to do it ! 
Since we had no hand in creating the world or 
ourselves, let us not presume to direct God in the 
government of it. Where wast thou when 1 laid the 
foundations of the earth ? declare, if thou hast under- 
standing," Job xxxviii. 4. Would it not be a disparage- 
ment to God to stoop to thy foolish desires ? Yea, 
would you not yourselves have a lower conceit of him, if 
he should degrade his wisdom, to the wrong bias of your 
blind reason ? 

5. Submit to Providence. It is God's right to govern 

T 2 



132 



ON AFFLICTION AND DESERTION. 



the world, and dispose of his own creatures ; it is his 
glory in heaven to do what he will^ Psalm cxv. 3. Let 
us not by our unsubmissive carriage, deprive him of 
the same glory on earth ; he brings to pass his will by 
ways the creature cannot understand. We must walk 
by the rule of reason which God hath given us for our 
guide ; yet if Providence bring to pass any event con- 
trary to our rational expectations^ because it is a clear 
evidence of his will, we must acquiesce. As when a tra- 
veller hath two ways to come to his journey's end, the 
one safe, the other dangerous, reason persuades him to 
choose the safe way, wherein he falls among thieves; 
now having used his reason, which in that case was to 
be his director, he must acquiesce : God's providence 
bringeth forth an event, which he could not without 
violence to his reason avoid. And therefore, it is great 
folly when a man hath resolved the most probable way 
in a business, and fails in it, to torment himself, because 
though our consultations depend upon ourselves, yet the 
issues of them are solely in the hand of God, Prov. xvi. 
9. It concerns us therefore, to submit to God's disposal 
of us and our affairs, since nothing can come to pass but 
by the will of God effecting it, or permitting it. If the 
fall of a sparrow is not without his will. Matt. x. 29, 
much less can the greater events which befal men, the 
nobler creatures, be without the same concurrence of 
God's pleasure. 

Therefore, submit — for 

I. Whatsoever God doth, he doth wisely; his acts 
are not sudden or rash, but acts of counsel — not taken 
up upon the present posture of things, but the resolves 
of eternity. As he is the highest wisdom, so all his acts 
are imbued with it, and he guides his will by counsel. 
^' Who worketh all things after the counsel of his own 



ON AFFLICTION AND DESERTION. 133 

will/' Eph. i. 11. If God took counsel in creating the 
world, much more in laying the foundation of govern- 
ment — much more in the act of government : for men 
can frame models of government, that can never reduce 
them into practice. Now, God being infinitely wise, and 
his will infinitely good, it must needs be, that goodness 
and wisdom are the rules whereby he directs himself in 
his actions in the world. And what greater motive can 
there be to persuade us to submission, than wisdom and 
goodness transacting all things ? God's counsel being 
the firmest, as well as the wisest, it is folly both ways 
to resist it. 

2. God discovers his mind to us by Providence. Every 
work of God being the result of his counsel, when we 
see it actually brought forth into the world, what else 
does it discover to us but that counsel and will of his ? 
Every single providence hath a language wherein God's 
mind is signified, much more a train and contexture of 
them — Tell John what things ye have seen and heard ; 
how that the blind see, the lame walk, the lepers are 
cleansed, the deaf hear, the dead are raised, to the poor 
the gospel is preached," Luke vii. 22. Our Saviour 
informs John's disciples from acts of providence ; he 
gives them no other answer, but turns them over to in- 
terpret and construe his works in the case. Providence, 
therefore, must not be resisted when God's mind in it is 
discovered ; it is disingenuous to act against his pleasure 
and manifest mind ; — it is the Devil's sin. Aaron, when 
he lost his two sons in so judicial a manner, by fire from 
heaven, yet held his peace, Lev. x. 1 — 3 ; because God 
had declared his mind positively — I will be glorified." 
It is dangerous to resist the mind of God ; for the word 
of his providence shall prosper, in spite of men and 
devils. My word that goeth forth of my mouth, 



134 



ON AFFLICTION AND DESERTION. 



shall nol return unto me void ; it shall prosper in the 
thing whereto I sent it," Isaiah Iv. 11 ; and, therefore, a 
resisting of it, is termed a fighting against God, by 
Gamaliel — no great friend to the church. Acts v. 38, 39. 

3. Murmur not at Providence. Though we do not 
clearly resist it, if there be a repining submission, it is 
a partial opposition to the will of God. We might as 
well murmur at God's creation, as at his providence, for 
the one is as arbitrary as the other. He is under no law 
but his righteous will : we should leave therefore the 
government of the world to God's wisdom, as we ac- 
knowledge the frame of it to be an act of his power. 
Let God govern the world according to his own wisdom 
and will — till all mankind can agree in one method to 
offer to him ; and that I think will never be, though the 
world should last for ever. Murmur not then : whatever 
is done in the world is the work of a wise agent, who 
acts for the perfection of the whole universe; and why 
should 1 murmur at that which promotes the common 
happiness and perfection, that being better and more 
desirable than the perfection of any one particular per- 
son ? Must a musician break all his strings because one 
is out of tune ? And must God change his course be- 
cause things are out of order with one man, though in 
regard of Divine Providence things are not out of order 
in themselves, for God is a God of order ? This temper 
will hinder our prayers. With what face can we pray to 
that God whose wisdom we repine at ? If God do exercise 
a providence in the world, why do we murmur ? If he 
do not take care, why do we pray to him ? It is a 
contradiction. It also hinders us from giving God the 
glory — and ourselves the comfortable sight of his pro- 
vidence. God may have taken something from us, which 
is the matter of our sorrow, and given another thing to 



ON AFFLICTION AND DESERTION. 



135 



US which might be the matter of our joy. What advan- 
tage can it be to murmur ? Can all your cries stop the 
motion of the heavens ? Can your clamours make the 
clouds move faster ? Can they persuade the showers 
from drenching us? Murmuring at any afflictive pro- 
vidence is the sure vray to make the rod smarter in itself, 
and sharper to \is. 

4. Study Providence. It is a part of atheism not to 
think the acts of God in the world worth our serious 
thoughts. And if you would know the meaning of his 
administrations, grow up in the fear of God. The 
secret of the Lord is with them that fear him/' Psalm 
XXV. 14. God is highly angry with those that mind 
him not — Because they regard not the operation of his 
hands ; he shall destroy them, and not build them up," 
Psalm xxviii. 5. He shall utterly root them out. 

5. Ascribe the glory of every providence to God. / 
Abraham's steward petitioned God at the beginning of 

his business, Gen. xxiv. 12 ; and he blesses God at 
the success of it, ver. 26, 27. We do not thank 
the tools which are used in making an engine, and as- 
cribe to them what we owe to the workman's skill : man 
is but the instrument, God's wisdom is the artist. Let 
us therefore return the glory of all where it is most 
rightly due. All the providences of God in the world 
are conformable to the declarations of his word. All 
former providences were ultimately in order to the bring- 
ing a mediator into the world, and for the glory of him 5 
then, surely, all the providences of God shall be in order 
to the perfecting the glory of Christ in that mystical 
body, whereof Christ is head, and vrherein his affection 
and glory are so much concerned. See the proof of this 
by a scripture or two : — "All the paths of the Lord are 
mercy and truth, unto such as keep his covenant and his 



136 



ON AFFLICTION AND DESERTION. 



testimonies^" Psalm xxv. 10. Not one path only, but 
all " the works and motions — not one particular act 
of Providence, but the whole tenor of his proceedings — 
not only those which are more smooth and pleasant, but 
those which are rugged and bitter. All " mercy and 
truth," suitable to that affection he bears in his heart to 
them, and suitable to the declaration of that affection he 
hath made in his promise. There is a friendly connexion 
of kindness and faithfulness in every one of them. As 
mercy made the covenant, so truth shall perform it. 
And there shall be as much mercy as truth in all God's 
actings towards those that keep it. We know that all 
things work together for good, to them that love God, to 
them who are t he called according to his purpose," Rom. 
viii. 28. We know 5" we do not conjecture, or guess 
so, but we have an infallible assurance of it from 
God's M^ord. " All things," even the most frightful, and 
so those that have in respect to sense, nothing but gall 
and wormwood in them — " work together :" they all tend 
with admirable harmony and unanimous consent for a 
christian's good. One particular act may seem to work 
to his harm — as one particular act may work to the good 
of wicked men ; but the whole series and frame of things 
combine together for the good of those that love God — 
both the lancet that makes us bleed, and the plaister that 
soothes the pain : both the nauseous potion, and the 
warming cordials combine together for the patient's cure. 
" To them that are the called according to his purpose :" 
— here the apostle renders a reason for this position, be- 
cause, they are called not only in the general amongst 
the rest of the world to whom the gospel is offered, but 
they are such as were in God's counsel and purpose from 
eternity to save, and therefore he was resolved to incline 
their will to faith in Christ; therefore all his other 



ON AFFLICTION AND DESERTION. 



137 



counsels about the affairs of the world shall be for their 
good. 

LVI. Father! whate'er of earthly bliss 
Thy sov'reign will denies. 
Accepted at thy throne of grace 
Let this petition rise. 

" Give me a calm, submissive heart. 

From every murmur free ; 
The blessings of thy grace impart, 

And make me live to thee. 

Let the sweet hope that thou art mine. 
My life and death attend — 
Thy presence thro' my journey shine. 
And crown my journey's end." 

LVII. Believers may (in this life) be deserted of God, 
and persecuted by men — very much dissatisfied as to the 
Lord's likeness in themselves, both in respect to holiness 
and comfort. We are not by an interest in Christ privi- 
leged from trials ; we may have " troubles without,'' and 

fears within." By our turning into the ways of God, 
we make the world our enemy, we enrage Satan to a 
further enmity. We do, indeed, engage God to be our 
father, but he is a wise father, who though he always 
loves, yet sometimes sees necessary to frown upon his 
child. But here we must distinguish between a seeming 
desertion, and a real desertion — between a total and a 
partial desertion — between a desertion as to the neces- 
sary influence of grace, and as to the less necessary 
influences of it : God cannot cast off his people for ever, 
he cannot totally desert them ; he cannot withdraw the 
necessary influences of his grace : the union between 
Christ and the soul cannot be dissolved, John xiii. 1. 



138 



ON AFFLICTION AND DESERTION. 



J Cor. i. 8, 9. There can be no intermission of the state 
of justification — no total separation of the Spirit from the 
soul, when once it hath taken up an habitation in it, 
Phil. i. 6; but as to some influences of grace, not so 
necessary to salvation, as to consolatory manifestations — 
as to degrees of quickening and strengthening, God may 
forsake his children, and that to such a degree, that the 
soul may (to itself) seem utterly forsaken. True, scrip- 
ture saith, Light is sown for the righteous, and gladness 
for the upright in heart," Psalm xcvii. 11. But it is like 
seed sown into the earth, which comes up sometimes 
sooner — sometimes later — sometimes not till they arrive 
at heaven's gates — sometimes soon after conversion : 
sometimes they walk all their life-time much in the light 
of God's countenance ; sometimes they have an April 
day, with vicissitudes of light and darkness, gleams of 
sunshine, and then showers ; sometimes God appears to 
their souls in the very hour of death ; sometimes again, 
the light of this life goes out in obscurity to themselves, 
and they leave this world weeping ; yet, carrying with 
them the precious seed of faith and love, they shall 
return in the resurrection rejoicing, and bring their 
sheaves with them. Psalm cxxvi. 6. This may serve 
to regulate our expectations, that they rise not too high 
for dispensations not absolutely necessary to salvation — 
and to direct our charity, that we may not entertain un- 
charitable thoughts, nor pass uncharitable censures upon 
those whom we have seen in this life walking with God, 
yet not dying with sensible comforts. The lot of God's 
people, and their great privilege, will be when they awake 
in the resurrection, to be fully and abundantly satisfied 
with the Lord's likeness. 

But in order to this privilege, let them 

1. At all times keep on, beholding the Lord's face in 



ON AFFLICTION AND DESERTION. 



139 



righteousness, that is, in the righteousness of Jesus 
Christ, walking with God in sincerity and uprightness ; 
exercising themselves " to have always a conscience 
void of offence toward God, and toward men," Acts 
xxiv. 16. Continually labouring " to perfect holiness in 
the fear of God," 2 Cor. vii. ] j to be much in prayer — 
much in the exercise of faith, hope, and patience. 

2, Especially are they to take care that in their hours 
of darkness they be not wanting in that exercise. And, 
doing this, they ought so to be satisfied as not to mur- 
mur or repine, nor to think God deals hardly with them ; 
but to be submissive, rejoicing themselves in this confi- 
dence, that when they shall awake in the resurrection, 
they shall liave all that their hearts can desire. 

How many poor souls are there who truly fear God, yet 
never attain to this. How many, who, though Christ 
be in them, "the hope of glory," Col. i. 27; though 
they cannot deny what God has done for their souls ; 
their souls tell them, that they have put their trust in 
God, and committed themselves to the arms of everlast- 
ing righteousness ; they dare not willingly offend God : 
yet, possibly, at present, they have not those sensible 
comforts which others have, and which they desire ; 
they cannot be satisfied, but are ready to complain ; and 
like a testy child, to throw away, and despise all they 
have, because they cannot obtain that which they so 
passionately desire : they see no ground of hope ; they 
are persuaded that, at last, they shall sink down to hell, 
and one day perish with all their profession : they can 
find no witnessings — no sealings of God's Spirit. How 
often do we hear these, and such like sad expressions 
from them ! But, O christian, I beseech you to con- 
sider how many thousands there are in the world, who 
have (as creatures) as much claim to God as you, for 



140 



ON AFFLICTION AND DESERTION. 



whom the Lord hath not done so much as he hath done 
for you ; he hath given them portions in this life, and 
hath sent them away ; they have pleasure, riches, 
honors, but no faith^ no hope, nothing of grace, no 
interest in Christ ; they are dead in trespasses and 
sins, perishing to all eternity ; you only want a spiritual 
feast ; the most want spiritual bread, yet creatures under 
the same natural capacity that you are. Though in one 
sense you be not sealed, yet in another sense you are 
sealed. You read in scripture of the sealing of the 
Spirit, Eph. i. 13; chap. iv. 30. 2 Cor. i. 22. We usually 
interpret these texts of assurance, but perhaps there is 
anothei'' sense as agreeable to the mind of the Holy Ghost. 
A seal you know, leaves the impression of itself on 
the wax, the wax hath the image of the seal upon it. 
The Lord's renewing and stamping his image upon the 
soul, is the sealing of it to "the day of redemption." There 
is a seal of regeneration and sanctification, as well as a seal 
of assurance ; and though the latter sealing be infinitely 
sweet and pleasant to the soul, yet the former is that 
which maketh us meet for the kingdom of heaven. Is 
there not as much think you, of the operation of the 
Spirit seen in sanctifying, quickening and strengthening 
a soul as in comforting it, and assuring it of salvation ? 
Is it not our great mistake, that we will look upon 
nothing as the fruit of the Spirit, but joy and peace; 
certainly the strengthening and quickening the soul in 
the performance of duty, or in the resistance of cor- 
ruption, is as much the work of the Spirit in the soul, 
as comforting and refreshing it. If, therefore, God hath 
enabled you thus far to watch for his likeness, he hath 
given you " better things, and things which accompany 
salvation," Heb. vi. 9. What you have not, a soul may 
want, and yet get to heaven. Faith and holiness are 



ON AFFLICTION AND DESERTION. 



141 



the " things which accompany salvation." But a soul may 
go to heaven without joy or peace. When God hath 
given you the bread of life, have you not reason to be 
satisfied, though you want that banquet with which he 
sometimes is pleased to feast the souls of his people ? 
The wise man saith, " no man knoweth either love or ha- 
tred by all that is before them " in this life, Eccles. ix. 1 . 
So that none ought to determine concerning himself in this 
matter, from any external dispensations of Providence. 
A christian may be poor and afflicted, and yet a favor- 
ite of God ; and as he ought not to judge himself from 
these more external dispensations, so neither ought he 
to judge himself from the want of suitable manifestations 
to his inward soul. The child of God may walk in dark- 
ness ; Job, David, Heman, Asaph, all had their dark 
hours ; if, therefore, that be our lot, yet this is no ground 
for despair — no ground for any sad conclusion against 
our souls, as to their best interests. 

Lastly — then, since it is the lot of God's people some- 
times to walk in darkness and see no light," let me 
give you a few rules for your consideration under such a 
grievous dispensation : — 

1. Murmur not, neither repine against God. 

2. Do not leave looking to God, though it please not 
God to look upon you with such a kind aspect as 3^ou 
desire. Do not give over wailing upon him in prayer, 
and in all his ordinances ; but, on the contrary, appear 
often before him, and plead the righteousness of Christ, 
walking close with him, perfecting holiness in the fear 
of God," 2 Cor. vii. 1. 

3. Keep your watch ; take heed of spiritual sleep — of 
giving way to temptation, or to your own inbred cor- 
ruptions. 

4. " Walk by faith, and not by sight," 2 Cor. v. 7. 



142 



ON AFFLICTION AND DESERTION. 



Believe for that you do not see^ hope for him you cannot 
behold, and " let patience have her perfect work," James 
i. 4. Wait for the Lord :" never yet was a waiting 
soul disappointed, nor a believing soul confounded. Do 
this, and satisfy yourself with David, that when you 
awake in the resurrection of the just, you shall be abun- 
dantly satisfied with the Lord's likeness. " Wherefore, 
comfort one another with these words," I Thess. iv. 18. 

LVIII. Why should the children of a king 
Go mourning all their days ? 
Great Comforter ! descend and bring 
Some tokens of thy grace. 

Dost thou not dwell in all the saints. 

And seal the heirs of heav'n ? 
When wilt thou banish my complaints. 

And show my sins forgiv'n ? 

Assure my conscience of her part 

In the Redeemer's blood ; 
And bear thy witness with my heart. 

That I am born of God. 

Thou art the earnest of his love. 

The pledge of joys to come ; 
And thy soft wings, celestial dove. 

Will safe convey me home. 

LIX. Men have either no thoughts, or such unworthy 
ones of that blessed state which is offered in God's pro- 
mises, that they neglect it altogether, or look only to 
things present, not heeding the great recompense of 
reward." Our thoughts fly up and down like dust before 
the wind ; they may sometimes light upon better things, 
but they vanish and abide not. We may have some cold 



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and ineffectual glances towards heaven and heavenly 
things, but they soon flee away, and leave the soul never 
the better. This proves hope to be very weak, if there 
be any at all ; for true hope is always longing and look- 
ing out for the blessing — -sending spies into the land of 
promise, to bring good tidings thence ; it will discover 
itself, not by glances and wishes, for the ungodly may 
have some of these at times, but by frequent, deep, and 
serious meditations. We do not eye the " mark " set 
before us by the apostle, Phil. iii. 14 — the prize of the 
high calling of God in Christ Jesus — " we look at the 
things that are seen," and not the invisible things that faith 
holds up to our expectation. For what is living by faith, 
but withdrawing the mind from present things, to things 
to come, looking above and beyond the world to eter- 
nity ? 2 Cor. V. 7« Heb. xi. 10. If so, we are not ac- 
quainted with the spirit of wisdom and revelation. For 
he openeth the eyes of the mind. Why ? That we may 
look above the clouds and mists of this lower world, to 
those things we are to enjoy in heaven, Eph. i. \J, 18. 
1 Cor. ii. 12. Eut alas ! we are taken up with trifles^ 
and have our thoughts little exercised about these nobler 
objects. Therefore is it, that our diligerice is so little ; for 
if they were oftener minded, they would be more diligently 
sought after. Therefore is our patience so little ; for 
the bitterness of the cross Vvould be sweetened, if our 
hearts and thoughts were set upon heaven and heavenly 
things, Rom. viii. 18. Therefore are our desires and 
longings so cold and w^eak, and we have so little mind 
to get home, which is "far, far better;" woXXoT /xaXXor 
x^sTa-aov, Phil i. 23. 

The promise is our warrant to press us to eye the 
promised blessedness, and the thing promised is the com- 
fort and support of our souls. The promise must be 



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laid up in the hearty with a firm, strong assent, and the 
thing promised ever kept in view. 

1. It must be a serious and earnest expectation. 
" According to my earnest expectation and my hope, 
that in nothing I shall be ashamed/' Phil. i. 20. 
The Psalmist describes it, I wait for the Lord, my soul 
doth wait, and in his word do I hope. My soul waiteth 
for the Lord more than they that watch for the morning. 
I say, more than they that watch for the morning," 
Psalm cxxx, 5, 6. Thus he reneweth his longings and 
his hopes. 

2. It is a lively hope — Begotten again unto a lively 
hope," Peter i. 3. It is called lively from its effect, such 
as will put life into us under all depression of spirit, 
under our greatest discouragements ; it quickens our pace 
towards home, being animated by some cheerful fore- 
taste of what we expect. 

3. It is an unconquerable and constant expectation, not 
overcome by present difficulties ; it sustains the soul, till 
our full and final deliverance is at hand. ^^As the eyes 
of servants look unto the hand of their masters, and the 
eyes of maidens unto the hand of their mistress ; so our 
eyes wait upon the Lord our God, until that he have 
mercy upon us," Psalm cxxiii. 2. They never give over 
waiting and looking, till God show mercy. Wherefore 
gird up the loins of your mind, be sober, and hope to 
the end, for the grace that is to be brought unto you at 
the revelation of Jesus Christ," 1 Peter i. 13. "And we 
desire that every one of you do show the same diligence, 
to the full assurance of hope unto the end," Heb. vi. 1 1 . 

4. It is a sure and certain hope, as being built upon 
God's truth and faithfulness : it is compared to " an anchor 
both sure and stedfast," Heb. vi. 19. Why? Because 
of God's word and oath. God is the supreme verity. 



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who can neither deceive^ nor be deceived; therefore we 
ought to rest satisfied with his promise. To a promise^ 
that it be certain and firm^ three things are required ; 
that it be made seriously, and heartily, with a full pur- 
pose to perform it : — that he that promiseth, continue 
in this purpose without change of mind : that it be in 
the power of him that promised, to perform what is 
promised. Now of all these things there can be no 
doubt, if we believe the scriptures to be the word of 
God ; for certainly (rod meaneth as he speaketh, Avhen 
he promises eternal life to the faithful servants and dis- 
ciples of Jesus Christ. There is no question but he is 
so minded, when he who is truth itself, hath told us so. 
For what needed God to court the creature, or to tell 
him of an happiness which he never meant to bestow upon 
him ? Yea, we have his oath, which is for confirm- 
ation, and an end of all strife," Heb. vi. 16. He sent his 
Son with a commission from heaven to assure us, " he is 
the Amen, the faithful and true witness," Rev. iii. 14. 
He wrought miracles to confirm his message — died, rose 
again, and revived ; that your faith and hope might be 
in Goda" 1 Peter i. 21. This message afterwards was 
confirmed by all kinds of signs and wonders, wrought by 
them who went about in his name, to assure the world 
of it. Not to believe God is to make him a liar ! That 
God doth continue his purpose there can be no doubt, if 
we consider his unchangeable nature. " Every good gift, 
and every perfect gift, is from above, and cometh down 
from the Father of lights, with whom is no variable- 
ness, neither shadow of turning," James i. IJ, I 
am the Lord, I change not ; therefore ye sons of Jacob 
are not consumed," Malachi iii. 6. 

God is able to perform it, since he can do what he 
will. And being fully persuaded that what he had 



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promised, he was able also to perform," Rom. iv. 21. 
*^ According to the working whereby he is able even to 
subdue all things unto himself," Phil, iii. 21. The most 
difficult thing in our hope is the raising of our bodies, 
after being eaten by worms, and turned to dust. It is a 
thing incredible, and to flesh and blood wholly impossible ; 
but nothing is impossible with God." It is within the 
reach and compass of Divine Omnipotence. Since then 
the thing is sure in itself ; let us labour and suffer re- 
proach — wait with patience — renounce the desires and 
delights of the flesh — continue in well-doing, and then 
we may lift up our souls. The issue is sure. 

LX. Light of those, whose dreary dwelling 

Borders on the shades of death, 
Corae, and, by thy love's revealing. 

Dissipate the clouds beneath ; 
The new heaven and earth's Creator, 

In our deepest darkness rise, 
Scatt'ring all the night of nature. 

Pouring eyesight on our eyes. 

Still we wait for thy appearing ; 

Life and joy thy beams impart. 
Chasing all our doubts, and cheering 

Ev'ry poor benighted heart : 
Come, and manifest the favor 

God hath for our ransom'd race ; 
Come, sweet Advocate and Saviour, 

Come, and bring thy gospel grace. 

Save us in thy great compassion, 

O thou mild and gracious Prince ! 
Give the knowledge of salvation. 

Give the pardon of our sins : 
By thine ail-sufficient merit 

Every burden'd soul release ; 
By the shinings of thy Spirit 

Guide us into perfect peace. 



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147 



LXI. It is faith's work to still the disquietments of the 
soul; and this it doth in various ways. It persuades the 
soul of God's lovingkindness to the redeemed ; it begets 
in the soul a good opinion of God^ and removes hard 
thoughts of him^ which are ready to arise under trouble. 
It enlightens the soul as to the true nature of God, who 
hath said, " I know the thoughts that I think towards 
you, saith the Lord, thoughts of peace, and not of evil," 
Jer. xxix. 11. To this end it instructs the soul of 
God's power and mercy — of God's providence and care — 
of God's truth and faithfulness. It is a sinful jealousy 
of God that causes distrust of him ; either an ignorance of 
him, or hard thoughts concerning him ; either not know- 
ing what he is to the soul, or suspecting he will not be 
what he hath said he would be. 

1. Then faith persuades the soul of the fulness of suf- 
ficiency, power, and mercy that is in God for his people, 
through Christ, either in the loss or want of some tem- 
poral blessing, as Elijah, Rachel, and Jonah were. Now 
faith teaches by the word, that God is all-sufficient." 
Doth not the word of God say that, all is thine, if thou 
art Christ's ? Mayest thou not go to that fountain of all 
blessings, and thus, by persuading thy soul of God's pre- 
sent all- sufficiency for it, quiet it ? 

2. By persuading the soul of God's power. The 
christian is troubled for the loss of some outward thing. 
Faith asks. Cannot God restore these things either in 
actual possession, or in an equivalent for them ? Remem- 
ber Job's case, how the Lord made his latter end greater 
than his beginning. Why, therefore, art thou troubled, 
as one without hope ? 

3. By persuading the soul of God's mercy and loving- 
kindness. Can God do it, and will he not ? He can, 
because he is power, and there is nothing too hard for 

K 2 



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him : — he will because he is love. His power is only 
limited by his will, and he is not more able, than willing, 
to be gracious. Now, can God restore thee thy earthly 
comfort, and can he pardon thee thy great sins, and will 
he not do it ? Believe it — he can and will. 

4. By persuading the soul of God's providence. Hath 
a christian lost any earthly comfort ? Why, this is God's 
doing, saith faith ; " Are not two sparrows sold for a 
farthing ? And one of them shall not fall on the 
ground, without your Father." The Lord sees what is 
befallen thee — he knows thy condition. Why art thou 
troubled ? 

5. It further persuades the soul of the wisdom of God 
in the dispensations of his providence. This is not only 
God's doing, but it is God's wise doing — no rash act, 
but done out of a depth of predeterminate counsel. It 
was decreed in wisdom, that thou shouldest lose this or 
that comfort, in which thou thoughtest so much of thy 
happiness was wrapped up. What is done, is the work 
of God, and in wisdom he does it all. Psalm civ. 24. 

6. Faith sets forth to the soul the sovereignty of God : — 
that God hath done no more than he might do, without 
asking any one's leave. Hath he broken our clay vessels ? 
It is no more than he might do, for he is our potter, 
and we are but as clay in the hands of the potter, Jer. 
xviii. 6. Isaiah Ixiv. 8. Hath he left my soul without 
light ? May he not do it ? For the wind bloweth 
where it listeth," and asks no one*s leave ; nor gives an 
account to any why it doth so : this stills the soul. — " I 
was dumb, I opened not my mouth, because thou didst 
it," Psalm xxxix. 9. If thine — who can question it ? Who 
shall say to the King of kings, What doest thou ?" 

7. Faith doth it also by persuading the soul of the 
truth and faithfulness of God, and that either in his par- 



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149 



ticular promises, relating to the present want and con- 
dition of the soul : it persuades the soul that there is 
not one word in his promises but shall be fulfilled, as 
sure as God is in heaven : heaven and earth may pass 
away, but not a word of these shall ; — or, in persuading 
the soul of God's faithfulness to his general promises. 
God in his word hath made some general promises, that 
are comprehensive, as Psalm Ixxxiv. 11, " The Lord will 
give grace and glory : no good thing will he withhold 
from them that walk uprightly so Psalm xci. 10, 
"There shall no evil befal thee." Now if there be 
a particular promise Avanting, peculiar to the present 
condition of the soul, then it is the work of faith in the 
soul to persuade it of the truth of the general promises. 
Whether it fear it shall not obtain something which it 
conceives to be good, or be disquieted for some evil which 
it apprehends, either already upon it, or likely to come. 
Now if the promises be true, it is but thy misinterpret- 
ation of the condition thou art in ; for the present things 
befallen thee, if thou art a child of God, are good, what- 
ever thou fearest, and shall work for thy good. Thus 
faith quiets the troubled spirit. 

Another work of faith upon the soul to still it is, by 
teaching it to commit itself to God, " Casting all your 
care upon him, for he careth for you,'' 1 Peter v. 7* 
Reliance is the marrow of faith ; faith first shows the 
soul what there is in God to be trusted, and relied upon, 
that will bring it relief in due time, and then stirs up the 
soul to a trusting in him. " Hope thou in God, for I 
shall yet praise him," Psalm xlii. 11. " The Lord 
is my rock and my fortress, and my deliverer : my 
God, my strength, in whom I will trust." First, 
faith had then discovered to David, what there was in 
God, what a fulness of sufficiency and power, and then 



150 



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it leads him to trust in his God, in whom was such a 
fulness ; now the soul's disquietment is allayed by this ; 
it feels its comfort lost, but faith bids it look forward 
"and hope in God, for it shall yet praise him." It 
teaches the soul to commit its cause to God ; and when 
it has wrought up the soul to this, to neglect itself, to 
look out of itself and its own feelings wholly, and to 
commit its cause to God, this allays its restlessness 
and disquietments. It teaches it also to wait upon God 
and stay his leisure. He that believeth shall not make 
haste," saith the prophet, Isaiah xxviii. 16. " Rest in 
the Lord, and wait patiently for him," Psalm xxxvii. 7» 
The soul maketh haste several ways; it may be too 
hasty in the desires of its heart, its words, or its actions. 
A soul makes haste when it desires a mercy before God's 
time, and for want of this is disquieted ; because, v/hat 
it would have, comes not at its expected season ; but 
now he that believes, waits God's time ; depends upon 
God for a desired mercy ; looks for him, in a diligent 
attendance upon such means, as God hath appointed, 
to convey such a mercy in or by, and to possess his soul 
with patience, till God shall please to reveal himself. If 
he do not wait, it is a plain evidence, that the soul 
doth not trust God. A further work of faith upon the 
soul, is contentment and submission. It fills the soul 
with God, and gives it enough in him. I have learned, 
in whatsoever state I am, therewith to be content. I know 
how to be abased, and I know how to abound : every- 
where, and in all things, I am instructed, both to be full 
and to be hungry, both to abound, and to suffer need ; I 
can do all things through Christ which strengtheneth 
me," Phil. iv. 11. And how came the apostle to have an 
interest in Christ, and to draw this strength out of Christ, 
but by faith ? It teaches the soul to be content with 



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151 



God and Jesus Christ, though it hath nothing else — 
and to be submissive to God's dispensations, be they 
what they may. This is done by creating in the soul a 
true sight of the riches and excellency that is in God : 
and also by persuading it of the love of God tovrards it — 
the care of God for it, and the mixture of vrisdom in all 
his dealings. Now, if the soul be wrought into such a 
frame that it can be content with God, as enough ; 
though it want all other things, and that it can be con- 
tent with God's dispensations, because they are his, it 
takes away all cause of disquietment from the soul. 

Lastly — Faith has a power to work up the soul into an 
assurance of what the word of God holds out as the 
soul's portion- — not only to persuade it and to make it 
depend upon God, and so set it waiting for God, but 
to work in the soul a fulness of persuasion, 'jiXvipopoplx. 
"That what he had promised, he is able also to per- 
form,'^ Rom. iv. 21. Faith, I say, hath this power so 
effectually, to apply any promise, as to make the soul 
believe it, though afar off, as thoroughly, as if it were 
already at hand. — So much so, as it shall be like 
Abraham, who, when he saw Christ's day, rejoiced, 
though he rejoiced only in hope. 

To give some directions to such poor christians, as 
walk heavily, and with troubled spirits — what to do to 
remove their burdens, and to clear up their souls in the 
way to heaven, — 

1. Meditate a little, what there is, and must be of 
God, in the evil, which thou feelest or fearest. There 
must be his privity in it. Is it come ? It came not 
when God was asleep, for he that keepeth thee, will 
not slumber," Psalm cxxi. 3. Is it to come ? It shall 
not come without his knowledge. And does he know it ? 
Then be not thou troubled, "For he that is higher than the 



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highest, regardeth it/' Eccles. v. 8. Dost thou see a 
black cloud of evil coming upon thee ? Be not troubled, 
God knows of it, and could prevent it, if he pleased ; he 
would prevent it, if he did not know it would be for thy 
good : — he knows every hair that falleth from^ his chil- 
dren's head. Nay, that is not all, whatever comes upon 
thee, is the Lord's doing. Psalm xxxix. 9 ; and again, 
" Shall there be evil in a city, and the Lord hath not 
done it?" Amos iii. 6. Why art thou troubled then, chris- 
tian? Hear what Christ hath said, "The cup which my 
Father hath given me, shall 1 not drink it ?" Christian, 
it is the cup that thy Father hath mingled for thee, and 
given thee to drink. Wilt thou not drink it ? This con- 
sideration quieted the Lord Jesus Christ, who was about 
to suffer the saddest sufferings of any. Consider, too, it 
is not only your Father's will to send it, but it is also 
your Father's will that you should suffer, " possessing 
your souls in patience," Luke xxi. 19. It was but writ- 
ten in the volume of God's book. Psalm xl. 7^ that 
Christ should come and do his will : he presently says, 
" Lo, I come :" and yet in that submission, he lost more 
— he felt more — -he suffered more than ever any creature 
did. Whatever thou hast lost, let this quiet thee : — it 
was the will of God, and it was not only the will of 
God that such an evil should befal thee, but that thou 
shouldest quietly submit to it. 

2. God uses not to do any acts that shall have merely 
will in them, and be mere declarations of his sovereignty, 
and demonstrations of his power. Consider, therefore, 
the infinite wisdom of God in every dispensation that 
concerns thee. Thou mayest not be able to understand 
his works. But, is he not mighty in wisdom ? Job 
xxxvi. 5. All his actions are in wisdom ! Then, " Why 
art thou cast down, O my soul 3 and why art thou dis- 



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153 



quieted within me ? Hope thou in God ; for I shall yet 
praise him, who is the health of my countenance, and 
my God." 

LXII. When darkness long has veil'd my mind. 
And smiling day once more appears. 
Then, my Redeemer, then I find 
The folly of my doubts and fears. 

Straight I upbraid my faithless heart. 
And blush, that I should ever be 
Thus prone to act so base a part. 
Or harbour one hard thought of thee ! 

0 ! let me then at length be taught. 
What I am still so slow to learn. 
That " God is love,'' and changes not. 
Nor knows the shadow of a turn. 

Sweet truth, and easy to repeat ! 
But, when my faith is sharply try'd, 

1 find myself a learner yet. 
Unskilful, weak, and apt to slide. 

But, O my Lord, one look from thee 
Subdues the disobedient will. 
Drives doubt and discontent away. 
And thy rebellious worm is still. 

Thou art as ready to forgive 

As I am ready to repine ; 

Thou, therefore, all the praise receive, — 

Be shame and self- abhorrence mine. 

LXIII. Trust in God never issues in confounding 
disappointments. Both Jesus and Jehovah's right- 
eousness secure to believing suppliants a deliverance out 
of every trouble and snare 5 and fervent prayers in 
Jesus' name ensure a favorable answer in God's own 



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time — which is the best time. The more we commit 
ourselves to God, the more we shall experience his faith- 
fulness in performing his promises ; and the more we 
know of his redeeming love, power^ and grace, the more 
fully shall we commit ourselves to his care in life or 
in death. When God is our portion we may renounce 
everything else as lying vanities. And his unceasing 
mercies, his protection from evils, his sympathy under 
troubles, and his increase of blessings deserve our con- 
stant return of praise. But though the sins of believers 
cannot damn them, yet they often severely distress 
them on earth. And through much conformity to Christ, 
in the enduring of hatred, reproach, and persecution, 
they must enter into the heavenly kingdom. The un- 
godly often abandon themselves to the most false and 
virulent reproaches against Jesus Christ and his people ; 
but distress, death, and judgment, will quickly silence 
them. Meanwhile, God's present protection of his 
people, and the unbounded happiness of heaven, should 
be comforts more than sufficient to balance all the 
troubles of time. Often his great and unexpected 
mercies shame their unbelief, and rebuke their carnal 
fear. And O, what reason the best have to bewail their 
repeated and deep despondencies under trouble, and to 
encourage others to avoid them ! For, when we consider 
our God and his mercies, how cold is our love, how 
weak our faith, and languid our hopes ! The remains 
of sin in the renewed nature must be purged out by 
sore troubles, and wounding convictions ; for there is 
a close connection between gospel repentance and pardon 
of sin. It is not, however, our repentance, but God's 
mercy in Christ as the perfect atonement, that is the 
cause of our pardon. Hopeful is his case, that is once 
brought to humble -applications to a gracious God, who 



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155 



is more ready to pardon, than we are to pray for it. 
They who seek him, even in troubles, shall surely find 
him ; the more imminently terrible their danger, the 
more shall his free grace and love be magnified in 
their salvation. And it is no small encouragement 
to their seeking of God in their distress, that others 
have found him a present help in like cases. But 
great is the protection, preservation, deliverance, in- 
struction and direction, which God bestows upon his 
pardoned ones, while the impenitent are loaded with 
sorrows, everlasting and unnumbered. It is necessary 
then, to receive his instructions, and to bend before 
his warnings, that we may eventually rejoice in his 
mercy, and triumph in his praise. All that God is in 
himself — all that he hath declared in his word — all that 
he hath done in his works belong to his peculiar people. 
Thrice happy are they who have the Lord for their God ! 
He is their portion — their kind observer — their powerful 
protector — their almighty deliverer — their gracious pro- 
vider, and constant preserver, even unto death ! The 
thoughts of his universal power, influence, and opera- 
tions, and the utter vanity of all things beside him, 
ought effectually to engage us to a contented resignation 
of ourselves, and all that we have, into his hand. 

LXIV. The necessities of the soul are such, that 
worldly things or worldly comforts are not able to supply 
them. Natural things may serve for natural wants; 
food will satisfy hunger, raiment fence off the severity 
of the weather, and riches will procure both : but the 
soul's necessities are spiritual, and these no natural thing 
can reach. It wants a price to redeem it ; nothing can 
do this but the precious blood of Christ. It wants par- 
don and forgiveness ; nothing can give it, but the free 



156 



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and abundant mercy of God. It wants sanctification 
and holiness — comfort and assurance ; nothing can effect 
these but the Holy Ghost. Here^ all worldly things 
fall short. The wants of the outward man they may 
supply, but the greatest abundance of them, can never 
quiet a troubled conscience — nor appease an angry God 
— nor remove the condemning guilt of the least sin. 
No, the redemption of the soul is precious," (more 
precious, than to be purchased by such poor things)^ 

and it ceaseth for ever," Psalm xlix. 8. 

Men, in time of peace and prosperity, regard not 
these spiritual wants ; but, when the days of sorrow 
and darkness come upon them — when God shall drop 
into their consciences a little of his wrath and dis- 
pleasure, they may as well seek to cure a wound in 
their body, by applying a plaister on their garment, as 
seek to ease a wounded spirit," by all the treasures, 
pleasures, and enjoyments of this world. '^Riches," 
saith the wise man, " profit not in the day of wrath," 
Prov. xi. 4; for indeed, they cannot reach the soul, to 
bring any real comfort to it. 

Thus you see, how unsuitable the world is to the 
nature of the soul — for the soul is spiritual, but all 
earthly enjoyments are material — the soul is immortal, 
but these are all perishing, unsuitable to the neces- 
sities of the soul, which they can never reach nor 
supply. 

The vanity of the world, too, appears in its incon- 
stancy and fickleness. 

God's providence administers all things here below, 
even the most trifling, Matt. x. 29, in perpetual vicis- 
situdes. His hand turns them about like so many 
wheels, Ezek. i. The same part is now uppermost, 
and anon, lowermost — now, lifted up in the air, and 



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157 



by-^and-by^ dragged through the mire. This is the 
changeable condition of the world. 

There are few of us, but have had some bitter ex- 
perience, in one kind or another, of the inconstancy of 
these sublunary enjoyments. 

When the sun shines bright and warm, all the flowers 
of the field open and display their leaves, to receive its 
warmth into their bosoms ; but, when night comes, they 
fold together, and shut up all their beauty : and when 
the sun withdraws its beams, they droop, and hang their 
head. So hath it fared with us ; while God hath shone 
upon us with warm and cherishing influence, we opened, 
and spread, and flourished : but he only hides his face, 
draws in his beams, and all our leaves shut up, or fall to 
the ground 5 and leave us a poor, bare, and withered 
stalk. 

Great and sudden changes are often brought to pass, 
without being ripened by sensible degrees, but happen 
by the surprisal of some unexpected providence. It is 
true, these changes which to us seem so confused and 
tumultuous, are all orderly and harmonious in the Divine 
counsel and foreknowledge. There is not a providence 
that breaks its rank, nor a wheel that moves out of its 
track; and there is a destined end for them all, the 
glory of the Almighty Creator ; to which, while every 
creature seems to pursue its own inclinations, he sweetly, 
yet, efficaciously, sways them. They are all like arrows 
shot at a mark by an unerring hand. Some are shot point 
blank, and some by compass ; but none so carelessly as 
to miss it. 

Though changes may surprise us, yet they do not sur- 
prise God ; but, as it is a great pleasure to us to see our 
designs and forecasts accomplished ; so. Infinite Wisdom 
delights itself to look on and see how all things start up 



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into their place and order, as soon as called forth by his 
efficacious decree and foreknowledge. So that, when we 
cannot find out the connexion and dependance of second 
causes, we may humbly acquiesce in adoring the absolute 
sovereignty of the first ; and, by observing the mutations 
of affairs here below, may be taught to repose ourselves 
in Him, who only is immutable. Thus God administers 
the various occurrences of the world according to the 
counsels of his own will ; and makes the inconstancy of 
it serve both for his delight, and our admonition. 

It is vain, and worse than vain, therefore, to expect 
happiness from what is so uncertain. All the comforts 
of such a state, are but like fading flowers, that, while 
we are looking on them, and smelling to them, die 
and wither in our hands. 

The vanity of the world appears further in this, that 
it is altogether unsatisfactory. When we enjoy it in 
its greatest abundance, it can give no solid and real 
content. Such an empty thing is the whole world, you 
may as soon grasp a shadow, as fill the vast and bound- 
less desires of your souls with these earthly enjoyments. 
All the prosperity of this world, is but as the image and 
fiction of a dream. " It is as when an hungry man 
dreameth, and behold he eateth ; but he awaketh, and his 
soul is empty," Isaiah xxix. 8 : so it is with us in this 
world. While the soul lies under the coverlet of the 
flesh, it sleeps : but, when either afflictions or death call 
upon it, the sleepy soul awakes, and finds itself hungry 
and empty, after all the imaginary store it enjoyed. 

It is not, therefore, anything in this world, that can 
give you satisfaction. Indeed, so vain are they, that 
they scarce have any other proof of their reality, than 
the pain or torment they bring with them. Nothing can 
fill the soul, but that, which eminently contains in itself, 



ON AFFLICTION AND DESERTION. 



159 



all good. But now, as light is only divided and parceled 
out among the stars, but is all united in the sun ; so 
goodness is only parceled out among the creatures ; this 
creature hath one share, and that another ; not any one 
of them contains the whole sum of goodness : this is 
proper to God only, who is the author and original of 
them all ; in whom all excellencies and perfections are 
concentred 3 and therefore, in him alone can be found 
that rest and satisfaction, which the soul in vain seeks 
for, in anything besides himself. The knowledge of 
this, should teach us to admire and adore the good provi- 
dence of God to his children, in so ordering it, that the 
world should be thus vain, and deal so ill with those 
who serve it. For, if it were not so deceitful as it is — 
if it did not frustrate and disappoint our hopes ; and pay 
us with vexations, when it promises enjoyment and con- 
tent, what thinkest thou, O christian, would be the end of 
this ? Would any one think of God, or remember 
heaven, and the life to come ? Augustine, somewhere 
speaks excellently, The world troubles me and molests 
me, yet I love it. What if it did not trouble me ?" Cer- 
tainly, we should fall into an utter forgetfulness of God, 
if we could find any true satisfaction here. We should 
never think of returning to the fountain of living 
waters," if we could find enough in cisterns to quench 
the thirst of our souls. 

Let us learn, then, to seek those things which are 
above, which are able to satisfy the immortal soul. Let 
us rest satisfied with our present state and condition, 
whatsoever it be. There can be no complete satisfaction 
in any state. Why then should we desire change ? The 
great ground of discontent is, not our wants, but our 
desires. That, which we have, be it never so little, is 
full as satisfactory, as that which we hope for, be it 



160 



ON AFFLICTION AND DESERTION. 



never so great : for vanity and vexation of spirit, are 
passed upon all that is in the world, whether it be more 
or less. And, therefore, O christian, thou mayest well 
bear thy state in the world, whatever that may be. 
Possibly God keeps thee low, that he might bestow upon 
thee that which is a solid and substantial good. The 
Psalmist tells us, that God daily loadeth us with 
benefits," Psalm Ixviii. 19. Though some have more than 
others, yet, every one hath his load, as much as he can 
carry. Every vessel cannot carry the same sail; and, 
therefore, God to keep us from oversetting, only hoists 
up so much sail, as will safest bring us to heaven, our 
desired port. 

Let us cast then, all these cares and burdens upon him, 
who hath promised to sustain us. Psalm Iv. 22, and 
turn the stream of our desires heavenwards, where alone, 
we can find permanent and real good. " Walk humbly 
with thy God,^^ Micah vi. 8. Keep yourselves always 
in an awful fear of his dread majesty. Be constant in 
the exercise of grace and the performance of duty. 
These are the only things exempt from vanity and vex- 
ation : in these alone can the soul find rest and 
contentment. And therefore, Solomon, after he searched 
through all the world, and pronounced riches, strength, 
beauty, wisdom, learning, all to be vanity and vexation, 
rests himself on this, Let us hear the conclusion of 
the whole matter, fear God and keep his commandments, 
for this is the whole duty of man.^' It is his whole duty, 
and his only happiness in this life. 

LXV. Now with every good we find 
Vanity and grief entwined ; 
What we feel, or what we fear, 
AH our joys embitter here. 



ON AFFLICTION AND DESERTION. 



161 



Yet, thro' the Redeemer's love. 
These afflictions blessings prove ; 
He the wounding stings and thorns 
Into healing medicines turns. 

From the earth our hearts they wean. 
Teach us on his arm to lean ; 
Urge us to a throne of grace. 
Make us seek a resting place. 

In the mansions of our King, 
Sweets abound without a sting ; 
Thornless there the roses blow 
And the joys unmingled flow. 

LXVI. O how safe is the christian in the love, and 
covenant, and arms of an almighty God, whom he hath 
made his refuge ! Our trials are many, and grace re- 
ceived is small, in the best ; but our God is great ; He 
that made all things — sustaineth all things — governeth all 
things — and possesseth all things, is our God. Surely, 

his grace is sufficient for us," 2 Cor. xii. 9 ; and his 
arms can bear us up, Deut. xxxiii. 2J. He can recover 
us from our falls, and lift us up over all our difficulties 
— if we could but rest upon his word, and lean upon his 
power. Why should we be discouraged? O let us 
then not only rejoice in the goodness, but the greatness 
of that God, ^* whose we are, and whom we serve," 
Acts xxvii. 23. The stability of His works showeth how 
stable the workman is. Heaven and earth continue by 
virtue of His word, that man may have the benefit of it 
from generation to generation ; that the continual vicis- 
situdes of day and night may be continued ; that man 
may have light to his labour, and darkness drawn about 
him as a covering for his rest ; and also that there may 
be a continual succession of summer and winter, to pre- 



162 



ON AFFLICTION AND DESERTION. 



pare and ripen the fruits of the earth. Now if Go dfor- 
sake not the world, will he forsake his own people ? For 
the benefit of mankind he preserveth the courses of 
nature, and keepeth all things in their proper place, for 
their proper end and use — and will he not much rather 
preserve his own children ? Shall there be a failure in 
the covenant made with his dear Son, when there is not 
a failure in common providence ? As if God would satisfy 
the expectations of heathens, that look for a constant 
succession of day and night, and summer and winter, 
and would disappoint the expectation of his own chil- 
dren, when they look for a blessed morning after a dark 
night of trouble and conflict : and the light of his coun- 
tenance, after the storms of temptation. God's ap- 
pointment giveth laws to all ; there is not the least 
thing done among us, without his prescience, provi- 
dence, and wise disposal, to which all things in the 
world are subjected. The Lord's will and pleasure are 
the only rule of his extending his omnipotency, and are 
the sovereign and absolute cause of all his working, for 
all is done in heaven and in earth, according to his 
ordinances ; no creature can resist his will, therefore, 
let us submit to this will of God. If God take any- 
thing from us, let us bless the name of the Lord, he 
doth but make use of his own, " It is the Lord," 
1 Sam. iii. 18. It is none of ours, but God's, let him 
do with his own as it pleaseth him. God is the dis- 
poser of man, as well as other creatures, and must choose 
their condition, and determine all events, wherein they 
are concerned. We often murmur at God's disposal of 
us, though it be so wise and gracious ; but consider his 
sovereignty — can you deliver yourselves from the will 
of God, and get the reins into your own hands ? And 
could we do so — alas ! we are as unfit to be the -disposers 



ON AFFLICTION AND DESERTION. 



163 



either of the world or ourselves, as an idiot is to be 
the pilot of a ship : therefore, let God govern all, 
according to his own pleasure ; say, Lord, not my 
will, but thine be done." We are safer by far in God's 
hands, than in our own. All creatures do serve God 
as his word hath ordained, so should we we have law 
and ordinances too. Shall men alone be eccentric and 
transgress his bounds ? Winds and sea serve Him that 
made them, only man, made after God's own image, 
disobeys him. All creatures serve him for our benefit : — 
when all things are created and continued for our use, 
shall we not serve our bountiful Creator ? We are 
sensible of the disturbance of the course of nature, when 
floods increase, or rains fall in abundance. Oh ! let us 
then bemoan our own irregular actions, which are a 
greater deformity to the beauty of the universe. 

In short, no creature is at his own disposal; he is 
subject to God, by whose word and commandment he 
must rule his actions ; surely, none of us are too great, 
or too good, to submit to God. Angels enjoy immu- 
nities, yet are not exempted from service ; let man obey 
God, and humbly submit to his will and pleasure, 
though contrary to his own perverse inclinations. 

LXVII. If to Jesus for relief 

My soul has fled by pray'r. 
Why should I give way to grief. 

Or heart-consuming care ? 
Are not all things in his hand ? 

Has he not his promise pass'd ? 
Will he then regardless stand. 

And let me sink at last ? 



While I know his providence 
Disposes each event, 
L 2 



164 



ON /.JTLICTION AND DESERTION. 



Shall I judge by feeble sense, 

And yield to discontent ? 
If he worms and sparrows feed. 

Clothe the grass in rich array (Matt, vi. 26), 
Can he see a child in need. 

And turn his eye away ? 

When his name was quite unknown. 

And sin my life employ'd. 
Then he watch'd me as his own. 

Or I had been destroyed ; 
Now his mercy-seat I know. 

Now by grace am reconcil'd ; 
Would he spare me while a foe. 

To leave me when a child ? (Rom. v. 10). 

If he all my wants supply'd. 

When I disdain'd to pray. 
Now his Spirit is my guide. 

How can he say me nay ? 
If he would not give me up 

When my soul against him fought. 
Will he disappoint the hope. 

Which he himself has wrought ? 

If he shed his precious blood 

To bring me to his fold. 
Can I think that meaner good 

He ever will withold ? (Rom. viii. 32). 
Satan, vain is thy device ! 

Here my hope rests well assur'd ; 
In that great redemption-price 

I see the whole secur'd, 

LXVIII. It doth concern us to consider the voice of 
God in all afflictions ; and to improve them, so as to 
make God in Christ our only standing refuge. And 
certainly, if afflictions do cause us to turn our eyes 



ON AFFLICTION AND DESERTION. 



165 



directly upon him^ and to centre in him alone^ we shall 
find him, what he hath promised to be, The husband 
of the widow, and father of the fatherless." In every 
trouble, our wisest course is, to endeavour to learn what 
God is pleased to say to our souls therein 5 which is 
to get the hearts of his people more united to himself 
by faith and resignation : for though the things and 
persons of this world do wither and fade, yet God 
himself is the Rock of Ages ; and hath promised, The 
righteous shall not be utterly desolate for in the fire 
and in the water he will be with them. And, therefore, 
let us endeavour rather to improve our affliction by 
faith, for spiritual uses, than waste away our thoughts 
unprofitably through unbelief, in pondering and dejecting 
our hearts, under these outward trials, though they be 
great. Therefore, let us read and meditate the word, 
where provision of support is made, to answer all cases 
of distress. Let us spread our souls often before the 
Lord — open the bottom of our hearts to him — fly to 
the blood of Christ for daily atonement — give ourselves 
up to him, who has said, " Cast thy burden on the 
Lord, and he shall sustain thee and then we shall see 
reason, at length, to say, It is good for me that I have 
been afflicted," Psalm cxix. 71 j and, that they are bles- 
sed whom God afflicts, and teaches his law. For this 
purpose, let us pray, that we may have the gracious 
shelter of his love and compassion in every condition. 

LXIX. The faithfulness of God, in his nature, should 
move those whom he hath called and justified to trust 
in him, as a faithful Creator. He is, 1 AM, always like 
himself, immutable, unchangeable. The word that comes 
from God is an expression of that faithfulness, as the 
Psalmist saith, " Thou art good and doest good," Psalm 



166 



ON AFFLICTION AND DESERTION. 



cxix. 68. God being faithful in himself, all must needs 
be so that proceeds from him : whatsoever relation God 
takes upon himself — he is faithful therein : — as he is a 
Creator, so he preserves and maintains his own work : 
as he is a Father, he is faithful in discharging that duty 
to the full, for his children's good : as he is our friend, 
he likewise performs all the duties of that relation. And 
why doth God stoop so low to take these relations upon 
himself, but only to show that he will certainly accom- 
plish the same to the utmost : All the paths of the Lord 
are mercy and truth," Psalm xxv. 10. They are not only 
merciful and true, but mercy and truth itself. If he show 
himself to be a father, he is a true father, a true friend, a 
true Creator and protector. All other faithfulness is but a 
beam of that which is in God. Shall not he, then, be 
most faithful, that makes other things to be faithful ? 
Now this faithfulness of God is a ground for our com- 
mitting ourselves unto him, and surely we may trust 
him, whose word has been tried seven times in the 
fire. Psalm xii. 6. There is no dross in it ; every word 
of God is a sure word, his truth is a " shield and buck- 
ler,"' Psalm xci. 4 ; we may well trust in it : — therefore, 
when you read of any singular promise in the New Tes- 
tament, it is said, This is a faithful saying," 1 Tim. i. 
15 ; that is, this is such a word as we may trust to, it is 
the word of a faithful Creator. Considering then that 
God is so faithful," every way in his promises, and in 
his deeds, let us make especial use of it — treasure up all 
the promises we can of the forgiveness of sins — of protec- 
tion and preservation, that he will never leave us, but be 
our God unto death. Psalm xlviii. 14 ; and then consider, 
withal, that he is faithful in performing the same. When 
we are terrified by his majesty and justice, then think of 
his mercy and truth. The reason we should make so 



ON AFFLICTION AND DESERTION. 



167 



much of the word of God is, that it is the word of Jeho- 
vah, the mighty Creator, who gives a being to all things, 
and can alone be Lord and master of his word. We 
know God's meaning no otherwise than by his word : till 
we come to the knowledge of vision in heaven, we must 
be satisfied with the knowledge of revelation in the word. 
In every promise of God's, single out that which best 
suits with thy present condition ; if thou be in any great 
distress, think upon the almighty power of God. " Lord, 
thou hast made me of nothing, and canst deliver me out of 
this estate — " say the word, and I shall be safe : behold 
I flee unto thee for succour." If thou be in any per- 
plexity for want of direction, and know not what to 
do, single out the attribute of God's wisdom, and desire 
him to teach thee the way that thou shouldest go. If 
thou be wronged, flee to his justice, and say, " Oh God, 
to whom vengeance belongeth, hear and help thy ser- 
vant." Thou shalt always find in God something to 
support thy soul in the greatest extremity that can befal 
thee ; for if there was not in God a fulness to supply 
every need that we are in, he were not to be worshipped, 
he were not to be trusted. 

Man is lighter than vanity in the balance^ every 
man is a liar. Psalm Iviii. 3 ; that is, he is false, but God 
is essentially true, he cannot deceive and be God too ; 
therefore, ever when thou art disappointed with men, 
retire to God and his promises, which are yea and 
amen in Christ Jesus build upon this, that the Lord 
will not be wanting in anything that may do thee good. 
With men there is a breach of covenant, nation with 
nation, and man with man ; there is little trust to be 
]3laced in any. But in all confusions — here is comfort. 
He that is in Christ Jesus a new creature, may cast 
himself boldly into the arms of the Almighty, and go to 



168 



ON AFFLICTION AND DESERTION. 



him in any distress, as to a faithful Creator, that will not 
forsake him. 

Oh let us be ashamed that we should dishonor Him 
who is ready to pledge his faithfulness and truth for us : 
'^if we confess our sins, God is faithful and just to 
forgive them faithful, because he has promised ; just — 
the heavy debt having been paid by our surety, he will 
not demand the payment a second time ; neither will he 
suffer his children "to be tempted above that they are 
able," 1 Cor. x. 13. When we perplex ourselves with 
doubts and unbelief, whether he will make good his 
promise or not, we disable His majesty, Mark vi. 5. Do 
we think God stands not upon his truth and faithfulness ? 
Undoubtedly he does, and we cannot dishonor him 
more than to distrust him, especially in his evangelical 
promises ; " We make him a liar,'' 1 John v. 10 ; and rob 
him of that he most glories in. 

See the baseness of man's nature ; he can trust the 
ground w^ith sowing his seed, and yet he will not trust 
God, who made the earth faithful to bring forth fruit ; 
we can trust a vain man, " whose breath is in his 
nostrils," and look for great matters at his hands, before 
an all-sufficient God that changeth not. Who makes the 
seas and the winds faithful, that they do not hurt us, but 
God ? and yet we are ready to trust the wind and wea- 
ther sooner than God. Let us then lament our want of 
faith, that having such an omnipotent and faithful Cre- 
ator to rely upon, yet we cannot bring our hearts 
to trust him. The two main pillars of a Christian 
faith are — 

1. The power of God. 

2. The goodness of God. 

Let our estate be never so desperate, yet God is Creator 
still 5 let our sins and infirmities be never so great, yet 



ON AFFLICTION AND DESERTION. 



169 



he hath power to heal them. Oh ! how should this 
cheer up our fainting souls^ and support our drooping 
spirits in all our strivings and conflicts with sin and 
Satan^ having such an almighty God to fly unto for 
succour. It is no small privilege for a Christian to have 
this free access to God in times of extremity — to know 
that he has an advocate with the Father^ Jesus Christ 
the righteous/' "who can be touched with the feeling of his 
infirmities, having been tempted like as he is, yet without 
sin/' Be his state what it may, take it at the worst, in 
regard of sin and misery, yet we are his creatures still : — 
" I am a sinful wretch, yet I am the workmanship of thy 
hands ; thou hast framed me, and fashioned me, O God.^' 
Surely, had we faith, we would take hold by a little. 
The soul of man is like the vine, it winds about and 
fastens upon every little help. Oh ! it is sweet reasoning 
thus to cling about God, and gather upon him by a 
special act of faith ; for which purpose we should much 
eye the sweet invitations of the gospel, alluring us to 
accept of mercy and deliverance from sin and death — as, 
" come unto me all ye that are heavy laden," and so cast 
the guilt of our souls upon God^ to pardon first, and then 
to sanctify and cleanse us, that we may no more return 
to folly," Prov. xxvi. 11; but "that ys walk worthy of 
the vocation wherewith ye are called, with all lowliness 
and meekness," Eph. iv. 1, 2. Learn, therefore, to know 
thyself to be in covenant with God, and, to trust him 
with all thou hast : train up thyself in a continual de- 
pendance upon him. He that trusts God with his soul, 
will surely trust him every day in everything he hath or 
doth ; he knows well that whatsoever he enjoys is not 
his own, but God's, and this stirs him up to commit all 
his ways and doings to His protection, esteeming nothing 
safe but what God keeps ; he sees " it is not in man that 



170 



ON AFFLICTION AND DESERTION. 



walketh to direct his steps/' Jer. x. 23 ; and therefore, re- 
signs up his estate— his credit — his calling — ^his family — 
whatever is near and dear to him to the blessed care and 
direction of the Almighty. There is much self-denial to 
be learned before we can go out of ourselves and commit 
all to God ; before we can cast ourselves into his arnas, 
and lay ourselves at his feet. Take heed of whatsoever 
hinders the committing our all unto God, and still 
remember that God reconciled in Christ is the best sanc- 
tuary to flee unto. " The name of the Lord is a strong 
tower : the righteous/' that is, he who is accepted in 
Christ, "runneth into it and is safe," Prov. xviii. 10. 
Beloved, God will be honored by our trusting him ; and 
those that will be wiser than God must look for con- 
fusion in all their plans. 

Moreover, christians should not outrun God's provi- 
dence, and say — what will become of me ? — this trouble will 
overwhelm me — this affliction will surely destroy me : 
but wait upon Divine Providence, in the use of means, 
and then leave all to his disposal. Especially this is 
needful in the hour of death, or when some imminent 
danger approaches ; but then it will be hard work, except 
it be practised beforehand. Labour therefore, for an assu- 
rance of God's love betimes, get infallible evidences of 
your state in grace, that you are a renewed person, 
that you are born not only of water but of the spirit, 
that there is a thorough change wrought in your heart, 
that God has set a stamp upon you for his own. Then 
mayest thou cheerfully say, " Father, into thy hands 
I commend my spirit ; I am thine. Lord, save me." Oh ! 
the sweet tranquillity, the heaven upon earth, which those 
enjoy who have God for their God. 

To encourage you the more to trust in God, observe 
the course of his dealing with you : " Lord, thou hast 



ON AFFLICTION AND DESERTION. 



171 



been my God from my youth, saith the Psalmist^ upon 
thee have I hung ever since I was taken out of my 
mother's womb — forsake me not in my grey hairs, when 
my strength faileth me/' Psalm Ixxi. 5 — 9. We should 
gather upon God, as it were, from former experience of 
his goodness, and trust him for the time to come, having 
formerly found him true. Therefore, let us learn daily to 
observe the experience of his goodness towards us — how 
when we have committed ourselves to him on former 
occasions, he hath been a God from time to time, in 
such and such dangers to us. Ancient christians should 
be the most advanced christians, because they are en- 
riched by the most experiences. It is a shame for 
ancient christians to stagger, when they yield up their 
souls to God, as if they had not been acquainted with 
him before. In Psalm xxxi. 5., David pleads to God, 
"Thou hast redeemed me." He goes to former expe- 
rience of his mercy. This Psalm is a practice of this 
precept ; here is the precept, " Commit your souls to God 
as unto a faithful Creator here is the practice, Into 
thine hand I commend my spirit, for thou hast redeemed 
me, O Lord God of truth." Therefore, I beseech you, let 
us treasure up former experiences of God's goodness, 
so that when extremities come, we may go boldly unto 
him. To that end, let us observe how faithful he is in 
discharging the trust committed to him upon all occa- 
sions — how he delivers his poor church in the greatest 
extremities, and — ourselves also, in our worst times : — 
How excellent is thy lovingkindness, O God, therefore 
the children of men put their trust under the shadow of 
thy wings," Psalm xxxvi. 7* Daily experience of God's 
lovingkindness, will make us daily trust in him; it 
should be our continual course to observe the goodness, 
KINDNESS, FAITHFULNESS, and Other attributes of God, 



172 



ON AFFLICTION AND DESERTION. 



and often to support our souls with them. Even our 
very hairs are numbered, our tears are taken notice of, 
and put into his bottle. Psalm Ivi. 8, our steps are told. 
Job xxxi. 4, our desires known, our groans are not hid, 
Psalm xxxviii. 9., we shall not lose one sigh for sin, 
so particular is God's providence : he watcheth con- 
tinually over us ; there are not any of our members, but 
they are written in his book. Psalm cxxxix. 16 ; so that 
he will not suffer a bone to be broken, Psalm xxxiv. 20. 
We should, therefore, daily resign up our souls to his 
merciful care, exercising ourselves to walk in his pre- 
sence. This is that which the scriptures speak of 
Enoch, who is said to have walked with God," that 
is, to have committed himself and his soul to Him, as 
a faithful Creator. Happy are we, if we have God to 
go to in our trouble, we may then rest secure. Though 
the earth be removed, and the mountains be carried into 
the midst of the sea," Psalm xlvi. 2, yet we shall be 
safe. There is a river shall refresh the house of God, 
ver. 4. There are chambers of Divine protection, that 
the christian enters into, as the prophet saith, Isaiah xxvi. 
20, and God is his habitation still : if a christian had 
no shelter in the world, yet he hath an abiding place in 
God continually; as God dwells in him, so he dwells 
in God. Satan and all other his enemies must break 
through God, before they can destroy him, when once 
he has committed himself to God as a tower and habita- 
tion, and sought him as a hiding-place from the tempest, 
Isaiah xxxii. 3; so blessed a state is it, to be in God, 
having commended our souls to him. Beloved, when 
we commit ourselves to God, we are safe ; and if he 
keep us not out of trouble, yet will he preserve us in 
trouble. " I will be with thee in the fire, and in the 
water " (saith God), Isaiah xliii. 2. He saith not, I will 



ON AFFLICTION AND DESERTION. 



173 



keep you out of the fire and out of the water, for he 
brought many holy martyrs into it — some were drowned, 
some burned. Though God will not keep us out of 
trouble, yet he will preserve our spirit in trouble ; nay 
God often makes the troubles of the godly a preservation 
to them. Was not Jonah preserved by the whale ? 
What had become of him, if the whale had not swal- 
lowed him up ? That, that one would have thought 
must have destroyed him, was a means to carry him 
safe to land. 

Sometimes, God seems to neglect his children, even 
when they commit themselves to him ; but mark the 
issue, " He hath made everything beautiful in his time," 
Eccles. iii. 11. He permits them, it may be, to remain 
a long time in trouble and danger, to perfect the work 
of mortification in their hearts, to crucify their con- 
fidence in earthly things, to make them more sensible 
of the evil of sin, and more watchful against it; but 
wait awhile, and you shall see that the end of his people 
is peace. Psalm xxxvii. 37- God's presence and assist- 
ance to support his children in trouble is invincible — 
he gives them comfort and gladness when they look not 
for it. When he seems to neglect their outward man, 
he gives them a paradise within, God preserves their 
feet from falling,'' and their souls from despair, they 
have an invisible protection. There was a fence about 
Job that Satan saw. Job i. 10 ; and a guard of angels 
that Elisha saw, 2 Kings vi. IJ, and that his servant 
saw afterwards. The ungodly neither see, nor believe 
that God sets a guard about his children ; as Christ 
saith, they have meat the world knows not of," John 
iv. 32. They feed upon hidden comforts. 

Those that commit themselves to God aright, are far 
from tempting his majesty : God will be trusted, but 



174 



ON AFFLICTION AND DESERTION. 



not tempted : what though things fall not out accordmg 
to thy expectation, yet wait thou, and think that God 
hath further ends, thou canst not see : God will do 
things in his own way, in the order of his providence, 
therefore neglect not that. If Christ had cast himself 
down from the pinnacle of the temple, what an act 
would that have been ! But He would not so tempt the 
Almighty. Neither ought we to run unadvisedly into 
danger, but serve His providence upon all occasions. 
God uses our endeavours to this very end ; He saves 
not always immediately, but by putting wisdom into 
our hearts to use lawful means, and using those means, 
he will save us in them. A christian then, should be 
in a continual dependance upon God, and say, "J will use 
these means, God may bless them, if not, I will trust 
in him. God is not tied to the use of means, though 
I am." And where there is dependance upon God, there 
will be an holy silence ; all rebellious, stubborn, and 
tumultuous thoughts are hushed, " My soul is silent 
unto God,'* saith David, and trust in him," Psalm 
Ixii. 1. — MARGIN. Christ addressed his disciples with 
" Fear not little flock, for it is your Father's will to 
give you the kingdom." As if he had said, Will not 
he, that gives you heaven, give you all things ? The 
apostle too, thus writes to the Philippians, chap. iv. 6, 
"for nothing be careful," that is, in a distracting manner, 
but ^* let your requests be made known unto God, and 
the God of peace shall keep you ; and, therefore were we 
redeemed from the hands of our enemies, that we might 
serve him without fear all our days," Luke i. 74^ 7^. 
Again, a man that truly trusts God, will commit all his 
ways unto him. He will take no course, but what he 
is guided in by the Lord ; he looks for wisdom from 
above, and saith, Lord, it is not in me to guide my own 



ON AFFLICTION AND DESERTION. 



175 



way ; but as thy word shall lead me^ and the good 
counsel of thy Spirit in others direct me, so will I fol- 
low thee." He, that commits not his ways unto God, 
will not commit his comforts unto Him. God must be 
both our counsellor and our comforter. Therefore, the 
wise man bids us, Acknowledge God in all our ways, 
and lean not to our own understanding. I beseech you 
to learn this wholesome lesson, great is our benefit 
thereby : " He that trusts in the Lord shall be as Mount 
Sion, that cannot be removed," Psalm cxxv. 1 ; we may 
be shaken, but cannot be moved. The earth is shaken 
with earthquakes, but the earth keeps its own centre still : 
our only peace is in God, and our chiefest safety in his 
protection. I was brought low, and he helped me. Re- 
turn unto thy rest, O my soul, for the Lord hath dealt 
bountifully with thee." Is it not a precious thing to 
have a sweet security of soul, that whether I sleep or 
wake, whether I be at home or abroad, live or die, I 
have a Providence watching over me, better than mine 
own ? When I yield myself up to God, his wisdom 
is mine, his strength mine, whatsoever he hath it is for 
me, because I am his ; ought this not to bring down 
heaven upon earth, that a christian, out of a holy fami- 
liarity with God, can resign up his soul to him upon all 
occasions ? How sweet should a christian's rest be at 
night after he has yielded himself up to God in prayer ! 

Beloved, when trouble comes, when sickness comes, 
when death approaches, what will become of the man 
that hath no acquaintance with God ? he was a stranger 
to him in time of prosperity, and God is now a stranger 
to him in adversity ; therefore, as we desire to die in 
God's arms, and yield up ourselves to him ; let us daily 
inure ourselves to this blessed course of committing 
ourselves and all our ways to him. 



176 



ON AFFLICTION AND DESERTION. 



*^ Come and see," saith the scripture ; beloved, if you 
believe not me, make a trial of this course awhile ; did 
you once taste the svreetness of it, how would your 
fainting spirits be cheered up ! 

Oh ! if we would be hid in the day of trouble, and 
have no evil come nigh our dwellings, let us make sure 
our interest in Christ, and our title to the promise. 
Seek to know God more, and then you will trust him 
more; ^^theytthat know his name will trust in him," 
Psalm ix. 10. O the blessed condition of that christian, 
whatever his trials may be, that has a throne of grace to 
flee unto ! Improve this privilege, then, come what will, 
God will be a sanctuary and an abiding place to you. 

I will be unto you a little sanctuary," saith God, in 
all places, Ezek. xi. 16. What a comfort to have a 
" wall of fire" compassing us about, Zech. ii. 5 — a 
SHIELD that our enemies must first break through before 
they can come at us. " He that trusts in God, mercy 
embraces him on every side,"' Psalm xxxii. 10 ; though he 
be in the midst of death and hell, or any trouble what- 
soever, if he commit himself to God, out of good 
grounds of faith in his word, he shall be safe in the 
evil day. 

LXX. When we in darkness walk. 
Nor feel the heav'nly frame ; 
Then is the time to trust our God, 
And rest upon his name. 

Soon shall our doubts and fears 
Be hush'd at his control. 
His lovingkindness shall break through 
The midnight of the soul. 



No wonder, when God's love 
Pervades your kindling breast. 



ON AFFLICTION AND DESERTION. 

You wish for ever to retain 

The heart-transporting guest. 

Yet learn in ev'ry state. 
To make his will your own ; 
And when the joys of sense depart. 
To walk by faith alone. 

By anxious fear depressed. 
When from the deep you mourn, 
" Lord, why so hasty to depart. 
So tedious to return ?" 

Still on his plighted love. 
In all distress rely : 
The very hidings of his face. 
Shall train thee up to joy. 

Wait till the shadows flee ; 
Wait thine appointed hour : 
Wait till the bridegroom of thy soul 
Reveal his love with pow'r. 

The time of love will come. 
When thou shalt clearly see. 
Not only that He shed his blood. 
But, that it flow'd for thee. 

Tarry his leisure then, 
Altho' he seem to stay : 
A moment's intercourse with Him, 
Thy grief will overpay. 

Blest is the man, O God, 
That stays himself on Thee ! 
Who waits for thy salvation. Lord, 
Shall thy salvation see. 

M 



178 



ON AFFLICTION AND DESERTION. 



LXXI. The ENTIRE resignation of our wills to the 
disposing will of God^ is the indispensable duty of chris- 
tians, under the sharpest afflictions; as they are sent 
from the high and just providence of God, it is abso- 
lutely necessary there should be an humble feeling of his 
displeasure : the understanding enlightened by grace, 
acknowledges the severest dispensations of Providence to 
be good, that is for reasons, though sometimes unsearch- 
able, yet always righteous, and for gracious ends to 
God's people. When Hezekiah heard the heavy pro- 
phecy, that all his treasures should be carried to Babylon, 
and his royal progeny become slaves there, he said to 
Isaiah, Good is the word of the Lord, which thou hast 
spoken." His sanctified mind acknowledged it to be a 
just correction of his vain pride, and quietly submitted 
to it ; and, as there is a satisfaction of mind in the 
rectitude, so is there in the graciousness of his proceed- 
ings. The misapprehension and disbelief of God's de- 
sign in afflicting, causes impatience and murmuring; 
but when the mind is convinced that he afflicts us for 
our benefit ; that bodily diseases are medicinal advan- 
tages, the remedies of the soul ; that the losses of earthly 
comforts prepare us for divine enjoyments ; that the way 
which is sowed with thorns, and watered with tears, 
leads to heaven ; the heart is compliant with the sharpest 
methods of Providence. This resignation principally 
consists in the consent and subjection of the will to the 
orders of Heaven. The will is an imperious faculty, 
naturally impatient of opposition to its desires, and we 
pay the highest honor to God, in the lowest submission 
of our wills to his appointments. It is true, the will 
cannot make a direct choice of evil, nor love afflictions ; 
but the Holy Spirit, by a powerful operation, so disposes 
it, as to renounce its own inclinations when discordant 



ON AFFLICTION AND DESERTION. 179 

with the will of God ; and the more humble, ready, and 
entire the submission is, the more difficult and harsh the 
denial of our natural desire is, the more supernatural 
grace shines and is acceptable. It is the perfection of 
holiness to do what God loves, and to love what God 
does. There is a rare example of this in David's car- 
riage, when under his greatest affliction : it was in his 
flight from his son Absalom, who endeavoured to deprive 
him of his kingdom and life. And the king said unto 
Zadok, Carry back the ark of God into the city : if I 
shall find favor in the eyes of the Lord, he will bring me 
again, and show me both it and his habitation; but if 
he thus say, I have no delight in thee, behold here am I, 
let him do to me as seemeth good unto him," 2 Sam. 
XV. 25, 26. O happy frame ! his spirit was so equally 
balanced, that if God would suffer a rebel that violated 
the most tender and strict relations of a son and subject 
to a gracious father and sovereign, the murderer of his 
brother, and a parricide in his desires, to usurp his 
throne_, he humbly submitted to it. The duty of resig- 
nation, consists in the composure of the affections to 
a just measure and temper, when under the sharpest 
discipline. Of the passions, some are tender, others 
fierce and stormy, and if an overwhelming evil happen, 
or the loss of that good that was very pleasing, they 
sometimes join together as the clouds at the same time 
dissolve in showers, and break forth in thunder and 
lightning. Now when sanctified reason hath a due 
empire over them, and the soul possesses itself in 
patience, it is a happy effect of resignation to the Divine 
disposal. Of this, we have an eminent instance in the 
afflicted saint forementioned. When David was so wick- 
edly reproached by Shimei, and Abishai fired with indig- 
nation, would presently have taken exemplary revenge : — 

M 2 



180 



ON AFFLICTION AND DESERTION. 



" Why should this dead dog curse my lord the king ? 
Let me go over, I pray thee, and take off his head^" 2 
Sam. xvi. 9, 10. How cool and calm was David's spirit ! 
he felt no tumults within, expressed not outrageous com- 
plaint, but said, " Let him curse, because the Lord hath 
said to him. Curse David." 

There is a twofold excess of the sorrowful affections in 
troubles. 

First. — ^In the degrees of them. 

Secondly. — In the continuance. 

First. — In the degrees of them, when they exceed 
their causes. Afflictive things that deeply wound us, 
are usually represented by the reflection of sorrow with 
all the heightening circumstances — the loss as irretriev- 
able — the evil as intolerable. As objects appear greater 
than their true proportion when viewed through a mist, 
so do evils, apprehended through grief ; and after such 
a false judgment, the passions take their violent course, 
and the spirit sinks under overwhelming oppression. 
The soul is disabled from performing what belongs to 
it, with respect to its general and particular calling, 
and cannot with freedom wait upon God, but neglects 
its duty and happiness. The first effect of misery is 
black confusion in the thoughts, that the mind cannot 
distinctly consider and apply such things as would be 
effectual to mitigate or remove it. Besides, as when 
the stream overflows the channel, it runs foul and turbid, 
so immoderate sorrow often causes secret discontent 
and anger at the Almighty — disquieting and tormenting 
risings of heart against his providence. All things are dis- 
ordered in the soul. And such seeds of excitement exist 
in our corrupt nature, that in the extremity of anguish, 
the furious passions swell into a storm, and break the re- 
straints both of reason and of grace. Job thus expostu- 
lates strangely with God, " Is it good unto thee that thou 



ON AFFLICTION AND DESERTION. 



181 



shouldest oppress ?" Job x. 3, He was a holy man, 
and a prophet, who in the paroxysm of his passion, 
" cursed the day of his birth," Jer. xx. 14. 

Secondly. — There is an excess in the continuance. 
Deep grief doth more arrest the thoughts upon its object 
than the affection of joy doth. The mind is not so 
easily diverted from what afflicts, as from what delights. 
The main strain of the soul, is towards the mournful 
object ; and in the midst of comforts, to support the 
fainting spirits, there still remains a sad remembrance 
of that which torments — a swarm of stinging thoughts 
continually wound and inflame the breast — no counsels 
prevail, but the soul is resolved in its grief, and always 
restless with a bitter sense of what is irrecoverable. 
Thus the prophet describes the misery of Rachel: 

weeping for her children, and would not be comforted, 
because they were not," Jer. xxxi. 15. Obstinate sor- 
row takes occasion from everything it meets with, to 
increase itself. This consumes the strength, and the 
mourner lives only to feel his misery, and thinks death 
too slow for him. Thus, by the fixed contemplation 
of its trouble, the soul is distracted from its heavenly 
original, and from pursuing its blessed end, and indulges 
its sorrow, as if by the loss of a temporal comfort, it 
was utterly undone. This obstinate grief is inconsistent 
with a resigned and submissive frame of spirit. Though 
in great afflictions there will be a conflict of nature, 
and it is wisdom to let grief breathe forth, and have 
a passage; yet grace will assuage the fury, and limit 
the time, by regarding the will of God, and by deriving 
from the springs of comfort above, some inward refresh- 
ings, when the streams below totally fail. 

1 shall now propound the arguments, that will clearly 
convince us of this duty of resignation ; some of which 



182 



ON AFFLICTION AND DESERTION. 



are powerful to silence all rebellious thoughts, and sup- 
press all the transports of the passions — others, to raise 
the drooping spirits, and incline the heart to a calm 
yielding, and complete subjection to the Divine will. 

1. The first argument arises from God's original 
supreme right in our persons, and all things we possess. 
He is the fountain of being, and produced us out of the 
depth of our native nothing, and made us little lower 
than the angels. He is the author of all our good — the 
just and true proprietor of all his benefits. From hence 
result His sovereignty and dominion over us, which 
is declared in his law, and the dispensations of his 
providence. His law is the rule of our lives and actions, 
his governing providence the rule of our sufferings. 
There is indispensably due, a free and full obedience 
to His commands, and an entire universal resignation 
to the orders of his providence. The enjoyment of all 
our blessings is from His pure goodness and rich bounty, 
which require our humble and affectionate thankful- 
ness ; and his resumption of them should be entertained 
with a holy and patient submission. He gives them 
freely, and may recal them at his pleasure. In what- 
ever instance his will is declared, we must with humility 
and meekness submit ; for he hath an equal empire in 
disposing all things, that are equally his own, and we 
are bound by an equal obedience to acknowledge his 
dominion. The mere desire of exemption from his over- 
ruling will is a heinous sin j and a stubborn uncom- 
pliance with it in the issue of things, is direct rebellion, 
mixed with ingratitude, obstructive to our present peace, 
and future happiness. If the afflicted would for a while 
suspend their tears and sighs, and with free reason 
consider that, what relation soever they had in their 
dearest loss, yet God hath a juster claim and a nearer 



ON AFFLICTION AND DESERTION. 



183 



right in those persons being his, by his best titles of 
creation and redemption, it would silence murinurings 
and impatience, and stop the bursts of inordinate sor- 
row. Add further, that which by immediate connexion 
follows, the consideration of the glorious majesty of 
God, and our natural meanness and unworthiness. The 
distance and disproportion are so vast between Him 
and us, that we are not able to conceive the full 
and just idea of his excellent greatness. But who 
can fully understand the transcendent excellencies of 
His nature ? Who can describe what is ineffable, and 
most worthy to be adored with silent admiration ? 
" He dwells in that light which is inaccessible :" the 
angels, the most comprehensive spirits, " veil their faces 
in the presence of his glory." He is his own original, 
but without beginning — alone, but not solitarj' — one 
ever-blessed God, yet communicates his entire deity to 
the Son and Spirit. He is not divided in number, nor 
confused in unity ; — He is not compelled by necessity, 
nor changed by liberty, nor measured by time : if we 
ascend to the first fountains of all ages, then his infinite 
understanding comprehended in one clear view, the 
whole compass, extent, and duration of all things. His 
powerful word made the visible and invisible world, and 
upholds them still ; — His providence is the band, that 
unites the parts of the universal commonwealth — the 
vital spirit and virtue that sustains all : without his 
eye and hand, his dispositive wisdom and power, the 
whole frame would fall into confusion and ruin. He is 
seated upon the throne of the universe. " Thousand 
thousands of glorious spirits minister unto Him, and ten 
thousand times ten thousand stand before Him," in the 
quality and humility of his servants, ready to execute 
his commands. He is the judge of the living and the 



184 



ON AFFLICTION AND DESERTION. 



dead, that disposeth of heaven and hell for ever. And 
what is man ? A little breathing dust. God is infinitely 
above us, and so vronderfully condescends, in having a 
tender care of us, that the Psalmist was swallowed up 
in ecstacy and amazement at the thoughts of it — Lord 
what is man that thou art mindful of him, or the son of 
man that thou so regardest him ?" Nay, we are beneath 
His anger, as a worm is not worthy of the indignation of 
an angel. Now the more we magnify God, and exalt 
his authority in our thoughts, the more our wills are 
prepared to yield to him : when the Son of God appeared 
to Saul in his glory, and commanded in person, he pre- 
sently lets fall his arms of defiance, and says, *^ Lord, 
what wilt thou have me to do ?" His submission was 
absolute : nothing vv^as so hard to do, nothing so formid- 
able to suffer, but he was ready to accomplish and endure 
in obedience to Christ. The more we debase and vilify 
ourselves, the more easy it will be to bear what God 
inflicts 'j humility disposes to submission ; the lower 
esteem we have of ourselves, the less we shall be trans- 
ported for any breach that is made upon us. We read 
in the history of Job many heavy complaints uttered by 
him of his sufferings, and the fruitless efforts of his 
friends, that did rather exasperate than appease his spirit: 
and it is very observable that, when the Lord inter- 
posed himself to justify the ways of his providence, he 
did not charge upon him the guilt of his sins, that 
deserved the severest judgments, but appears in his 
glory, and reminds him of his original nothing. " Where 
wast thou when I laid the foundations of the earth ? 
Declare, if thou hast understanding.^' He opens to him 
some of the excellencies of the Deity in the works of 
creation and providence ; and the present effect was. 
Job adored with humble reverence the Divine Majesty, 



ON A.FPLlCTrON AND DESERTION. 



185 



and acknowledged his own unworthiness : "Behold I 
am vile, what shall 1 answer thee ? I will lay my hand 
upon my mouth ; — now mine eye seeth thee^ I abhor 
myself, and repent in dust and ashes." The thickest 
smoke by ascending dissipates and vanishes. If the 
troubled soul did ascend to heaven, and consider that 
even the worst evils are either from the operation or 
permission of Divine Providence^ the cloudy disturbing 
thoughts and passions would be presently scattered. 
When any impatient thoughts arise we should presently 
chain them up, for there are folly and fury in them ; — what 
am I, that my sullen spirit should dispute against the 
orders of Heaven ; that my passions should resist the 
will of the highest Lord ; that my desires should depose 
Him from his throne ? For thus by implication and con- 
sequence they do, who are vexed at His providence. A 
holy soul will tremble at the thoughts of it. Methinks 
God speaks to the afflicted and disturbed soul, in the 
words of the psalm, " Be still, and know that I am 
God." The actual consideration of His supremacy will 
be powerful to lay the growing storm of passions. 
Impatience arises from the ignorance of God and our- 
selves. 

2. The righteousness of God, in all his ways, if duly 
considered, will compose the afflicted spirit to quiet and 
humble submission. He is never unjust to us when he 
deprives us of our sweetest and most precious comforts, 
because we have justly incurred the forfeiture of them 
all. He is not cruel in laying the heaviest punishments 
upon us, for we deserve them. If we were free from 
actual sins, yet our depraved nature, so repugnant to the 
pure law of God, involves us under an obligation to 
punishment. If we had not been tainted with the guilt 
of original sin, yet the sins committed in the course of 



186 



ON AFFLICTION AND DESERTION. 



our lives, make us deeply obnoxious to Divine justice : 
hoAv much more the concurrent guilt of actual and 
original sins ! The acts of sin are transient and pass 
away ; but the guilt and stain of sin, and the conscience 
of sin remain, and no less than eternal punishment is 
commensurate to the obliquity. From hence there is the 
clearest reason to justify God, in all his proceedings. "The 
throne is established in righteousness." The Psalmist 
saith, " Thy righteousness is like the great mountains ; 
thy judgments are a great deep," Psalm xxxvi. 6. The 
special ends of God, in severe dispensations, are some- 
times indiscernible, but never unjust ; his righteousness 
is obvious to every eye. The actual consideration of 
this is powerful to silence the uproar of the passions, 
and to make us lie humbly at his feet, under the sorest 
chastisements. I will bear the indignation of the 
Lord (without a murmur, saith the afflicted church), be- 
cause I have sinned against him," Micah vii, 9. As 
disobedience, in our inclination and actions, is a tacit re- 
flection upon the equity of God's law, as if the restraints 
of it were unreasonable ; so impatience and fretful dis- 
content is upon the equity of his providence, as if the 
afflictive dispensations of it were not due to us; and the 
sense of our sinfulness and of God's righteousness, is an 
excellent preventive of it. If thou be in great afflic- 
tions, and feel any tumultuous thoughts — any rebellious 
risings within thee, consider thou art a sinner guilty of 
ten thousand provocations ; and darest thou appear be- 
fore his enlightened and dread tribunal, and — challenge 
him for any unrighteous proceedings ? Wherefore 
doth a living man complain, a man for the punishment 
of his sins?" Lam. iii. 39. Our deserts are less than 
the least of God's mercies, and our offences greater than 
the greatest of his judgments. This should make us 



ON AFFLICTION AND DESERTION. 



187 



not only patiently submit, but humbly accept the 
punishment of our iniquity ; as far less than what we 
have deserved^ Lev. xxvi. 41. If the sentence of death 
against a malefactor be exchanged for banishment, or 
banishment be remitted for a short confinement, is there 
not incomparably more cause to be thankful for what is 
pardoned, than to complain for what is suffered ? What 
ingratitude is it to be impatient and murmuring for these 
temporary afflictions, when we deserve an eternal and 
insupportable weight of misery in hell ! It is infinitely 
more becoming us, and safe, to condemn our irregular 
passions, than to tax God's righteous dispensations. 

3. God's power is immense and uncontrolable, and it 
is a vain attempt to contend with him, as if the eternal 
order of his decrees could be altered or broken. The 
contest between God and the sinner is, whose will shall 
stand. It is His glorious work to depress the proud, and 
subdue the refractory spirits. The punishment of the 
first pride in the angels is an eternal and terrible 
example of his powerful justice ; and how intolerable a 
crime it is, which heaven could not bear, but presently 
opened, and the guilty fell into the bottomless pit. Now 
pride is a seminal evil, and lies at the root of stubborn- 
ness, and impatience under judgments. Proud dust is 
apt to fly in God's face upon every motion of the afflict- 
ing passions. And by the resistance of self-will, he is 
provoked to more severity. Woe unto him that striveth 
with his maker 1" Isaiah xlv. 9. This is to be like the 
restive horse or mule, without understanding, that flings 
and foams when the burden is laid upon him, but gets 
nothing but blows, without the removal of his burden. 
It is our duty and interest to observe the apostle's 
direction : Humble yourselves under the mighty hand 
of God, that he may exalt you in due time," 1 Peter 



188 



ON AFFLICTION AND DESERTION. 



V. 6. There is a passive humbling by His irresistible 
providence, and an active voluntary humbling, vrhich 
implies a subjection to his law, and a submission to his 
will : this is infinitely pleasing to him, it is the right 
disposition that prepares us for mercy, and is the certain 
way of exaltation, for then God obtains his end. The 
humble prostrating ourselves at his feet to receive his 
correction, causes his bowels to relent, and stops his 
hand : the seeming humiliation of Ahab procured a 
respite of those fearful judgments denounced against his 
house. "We have had fathers of our flesh which cor- 
rected us, and we gave them reverence : shall we not 
much more be in subjection to the Father of spirits, and 
live?" Heb. xii. 9. Unsubmission induces a deadly guilt 
upon the rebellious. 

4. His paternal care in sending afflictions, is a suffi- 
cient argument to win our compliance with his will. The 
blessed apostle applying lenitives to the afflicted, pro- 
pounds two divine truths, which if seriously thought of, 
and stedfastly believed, are powerful to mitigate the bit- 
terness of all sufferings, and support the spirit under the 
greatest agony. The first is, " God scourgeth every 
son, whom he receiveth," Heb. xii. 6; and the other 
that is joined with it is, " Whom the Lord loveth, he 
chasteneth." 

The rule is general : — 

(i.) All his sons are under the discipline of the rod 3 
and who would be so unhappy as to be exempted from 
that number, for all the prosperity of the world ? Af- 
flictions, sanctified, are the conspicuous seal of adoption ; 
and who would forfeit the honor of that adoption, and 
lose the benefit annexed to it — the eternal inheritance, 
rather than patiently bear his fatherly chastisements ? 
Others that enjoy a perpetual spring of pleasure here. 



ON AFFLICTION AND DESERTION. 



189 



are declared in scripture to be bastards, and not sons, 
Heb, xii. 8. They are, indeed, within the compass of his 
universal providence, but not of that peculiar care that 
belongs to his sacred and select progeny. His cor- 
rections are a proof of his authority as our Father, and 
an assurance that we are his children : this should in- 
duce us not only with submissive temper of soul, but 
with thankfulness to receive the sharpest correction from 
the hands of our heavenly Father. This was the reason 
of our Saviour's meek yielding himself to the violence 
and cruelty of his enemies. 

(ii.) Chastisement is the effect of His paternal love. He 
is the Father of our spirits, and that divine relation car- 
ries with it a special love to the spirits of men, and in 
that degree of eminence, as to secure and advance their 
happiness, though to the destruction of the flesh. The 
soul is of incomparably more worth than the body, as 
the bright orient pearl than the mean shell that contains 
it : this, God most highly values ; for this he gave so 
great a price, and on it draws his image. If temporal 
prosperity were for our best advantage, how willingly 
would God bestow it on us ? He that gives grace and 
glory, the most real testimonies of his love, certainly 
withholds no good thing from his people. 1 shall pro- 
duce one convincing instance of this : — St. Paul, who by 
an incomparable privilege was rapt up to the celestial 
paradise, and heard ineffable things, yet was tormented 
by the messenger of Satan, and his earnest repeated 
prayer for deliverance not presently granted. Did God 
not love that blessed apostle, whose internal love to 
Christ almost equalled the seraphims, and was expressed 
in the invariable tenor of his life, by such miraculous 
actions and sufferings for the propagating and defence of 
the faith of Christ, and the glory of his name ? If we 



190 



ON AFFLICTION AND DESERTION. 



love him, because he first loved us," as St. John testi- 
fies, certainly, he that returned such superlative love to 
Christ, received the greatest love from him. Now, if 
Christ did love Paul, why did he not, upon his repeated, 
earnest prayer, deliver him from his wounding trouble, 
whatever it was ? That permission was a demonstration 
of the love of Christ to him, as it is acknowledged by 
himself : " lest I should be exalted above measure through 
the abundance of the revelations, there was given to me 
a thorn in the flesh, the messenger of Satan to buffet 
me," 2 Cor. xii. 7« That the afflictions of the saints 
proceed from God's love^ will be evident, by con- 
sidering — 

First, God's gracious design in sending them. God 
doth not afflict willingly, but if need be ; not for his own 
pleasure, " but for our profit, that we might be partakers 
of his holiness," Heb. xii. 10. The expression is emphati- 
cal, his holiness," the brightest glory of his nature — 
the divinest gift of his love. The two principal parts of 
holiness are ceasing from doing evil and learning to do 
well; and afflictions are ordained and sent as profitable 
for both these effects ; for the cure and prevention of 
sin, which is an evil incomparably worse in its nature, 
and terrible consequences, in this and the next world, 
than all the mere afflicting temporal evils. Sin defiles 
and debases the soul, which is the proper excellency of 
man, and separates from God our supreme good. " Your 
sins have separated between you and your God, and have 
hid his face from you." All afflictions that can befal us 
here in our persons or concerns, the most disgraceful 
accidents, the most reproachful contumelious slanders, 
the most loathsome contagious diseases, that cause our 
dearest friends to withdraw from us, yet cannot deprive 
us of union with God by faith and love, nor of the enjoy- 



ON AFFLICTION AND DESERTION. 



191 



ment of his propitious presence : but sin hath this per- 
nicious effect^ it separates from his gracious presence 
here, and, if continued in without repentance, will exclude 
from his glorious presence for ever. Now afflictions are 
medicinal preparations for the cure of sin, the disease and 
the death of the soul, and therefore infinitely worse than 
the sharpest remedies. Besides, the intention of God is by 
affliction to exercise his people's graces. The most ex- 
cellent christian virtues would be comparatively of little 
use without hard trials. Unfeigned faith in the truth 
and power of God to accomplish his promises in Christ 
Jesus, sincere love to him, humble self-denial, persevering 
patience then appear in their strength and vigour. What 
a blessed advantage is it by the loss of temporal comforts 
to increase in the graces of the Spirit ! They are the truest 
riches, the fullest joy, and the highest honor of the chris- 
tian. St. Peter declares " that the trial of our faith is much 
more precious than of gold that perisheth," 1 Pet. i. 7 j 
it is refined and purified by the fire of affliction, and 
^'will be found unto praise, and honor, and glory, at the 
appearing of Jesus Christ." It is the advice of St. James, 
" Count it all joy when ye fall into divers temptations 
(trials) ; knowing this, that the trial of your faith worketh 
patience," James i. 2, 3. Though afflictions, simply con- 
sidered, may be very grievous, yet if we advisedly weigh, 
and rightly compare things, even when our sorrowful 
passions are moved, our judgments will esteem them 
matter of joy, not only in expectation of future happiness, 
but as Divine grace is thereby drawn forth in the most 
noble operations. In short, the ultimate design of God 
in afflicting his people is thereby to bring them to heaven. 
Affliction mortifies the lusts of the flesh, purifies the 
spirit, " and makes us meet for the inheritance of the 
saints in light." By persevering patience in sufferings. 



192 



ON AFFLICTION AND DESERTION. 



they are approved of God, and obtain a right and title to 
the kingdom of glory : for, according to the tenor of the 
covenant of grace, heaven shall be conferred as a reward 
to those that overcome, Rev. xxi. 7* If there be no 
enemy, there will be no fight; and if no fight, no victory; 
if no victory, no triumph ; only those who conquer are 
crowned. 

Secondly, God's love is discovered in his compassionate 
providence over them, and assisting power afforded to 
them in their afflictions. He speaks to the afflicted and 
disconsolate, My son, despise not thou the chastening 
of the Lord, nor faint when thou art rebuked of him," 
Heb. xii. 5 ; to sweeten by that tender expression the 
rigour of his discipline ; to signify his dear sympathy 
with their anguish and sufferings. 

Heavenly consolation ! God himself bears a share in 
their sorrows, and the effect of this love is that, he 
always tempers and moderates their trials to their 
strength, or increases their strength in proportion to the 
trial. His corrections are deliberate dispensations, that 
proceed from judgment, not from fury, which the pro- 
phet earnestly deprecates, Jer. x. 24. His rods are bound 
up with mercy; his faithfulness joins with his affection in 
moderating their sufferings. Our Redeemer in his agony 
was relieved by succour from heaven, the presence of an 
angel with a message of comfort. St. Paul found it 
verified in his own experience, that as the sufferings of 
Christ abounded in him, so his consolations abounded by 
Christ," 2*Cor. i. 5; and xii. 9; and the Divine power 
was accomplished, as illustriously appeared in supporting 
his weakness. How many have enjoyed comforts of a 
more precious nature, and more abundant, in want of 
supplies from the world, than in the possession of them ! 
When there is a total eclipse below, the blessed Comforter 



ON AFFLICTION AND DESERTION. 



193 



descends with light, and fills the soul with joy in 
believing. 

Lastly, — The issue out of all is the most sensible declar- 
ation of God's love to tbem. The continuance is limited 
by His tender love till they are prepared for mercy. The 
prosperity of the wicked is wine in the beginning, and 
lees at the bottom ; but the worst and most afflicted 
state of the saints is first, and will at length certainly 
end in peace and happiness. In the tragedy of Job, the 
Devil was the author^ Chaldeans and Sabeans were the 
actors, but the end was from the Lord." Christians, 
who with unfainting perseverance in their duty suffer 
affliction, shall be rewarded with holiness in conjunction 
with peace. This peaceable fruit of righteousness is not 
the natural product of affliction ; grapes do not spring 
from thorns, nor figs from thistles; neither can it be so 
properly ascribed to the afflicted person, as to the pov/er- 
ful virtue, and special grace of the Holy Spirit, who 
sanctifies afflictions, and makes them profitable for ef- 
fecting God's intention by them. And when the afflicted 
person becomes more humble, more holy, more weaned 
from the world, more resigned to the will of God, this 
" fruit unto holiness_," will compensate all his pains and 
sorrows. And, in conjunction with holiness, there will 
be a divine peace — -a joyful calm and quietness in the 
sense of God*s pardon and reconciliation : his answers of 
peace are usually a reward, according to the operations 
of grace — his comforts are dispensed as encouragements 
to obedience. Besides, when the sinful corruptions are 
purged out, which caused perpetual disturbance, and our 
affections and actions are correspondent to the Divine 
law, there is that clearness and serenity of mind — that 
rest and ease in the soul, arising from its just and 
due subordination to God, which the disobedient, in 

N 



194 



ON AFFLICTION AND DESERTION. 



all their seeming prosperity^ never enjoy. There 
is no peace, saith mj^ God, to the wicked." These 
beginnings of happiness are obtained here, but the per- 
fection of it is only in the next life. " Blessed is the 
man that endureth temptation, for when he is tried, 
he shall receive the crown of life which the Lord 
hath promised to them that love him,'' James i. 12. 
The richness and value of the crown of life," is so 
great, that God, the most wise and just esteemer of 
things, gave the precious blood of his Son to purchase 
it for us. It is a happiness so transcendent in its quality 
' — so stable in its duration, that the blessed God cannot 
give us a greater ; for what greater good is conceivable 
than Himself? And what more stable enjoyment of it 
than eternity ? The hope of this makes a christian 
blessed in the midst of the greatest miseries. 

LXXII. O Lord, my best desire fulfil. 
And help me to resign. 
Life, health, and comfort to thy will. 
And make thy pleasure mine. 

Why should I shrink at thy command. 

Whose love forbids my fears ? 
Or tremble at the gracious hand. 

That wipes away my tears ? 

No : let me rather freely yield 

What most I prize, to Thee ; 
Who never hast a good withheld. 

Or wilt withhold from me. 

Thy favor, all my journey through. 

Thou art engaged to grant ; 
What else I want, or think I do, 

'Tis better still to want. 



ON AFFLICTION AND DESERTION. 



195 



Wisdom and mercy guide my way, 

Shall I resist them both ? 
A poor blind creature of a day. 

And crushed before the moth ! 

"But ah I" my inward spirit cries, 

" Still bind me to thy sway ; 
Else the next cloud that veils my skies. 

Drives all these thoughts away." 

LXXIII. God hath chosen another way of expressing 
his love to his people, than by outward prosperity : for 
he will govern the spiritual part of the world by faith, 
and not by sense : therefore no man knoweth love 
or hatred by all that is before them," Eccles. ix. 1, 
that is, by mere outward events, or things obvious to 
outward sense : the marks of his love are more hidden 
Prov. iii. 32. Solomon here supposes that the oppressor 
may be in a flourishing condition, yet all the while the 
Lord hates himj " his secret is with the righteous :" we 
know his fatherly love to us, not by things without us, 
but by things within us, Rom. viii. 16. " Hereby we 
know that he abideth in us, by the Spirit which he hath 
given us," 1 John iii. 24. He hath sent forth the 
Spirit of his Son into our hearts," Gal. iv. 6. Outward 
things would be soon overvalued, and we should take 
them as our whole happiness and portion ; if, besides 
their suitableness to our present needs and appetites, 
they should come to us as special evidences of God's 
love. Afflictions are necessary to the best of christians. 
Certain it is, God will conduct his people to glory, not 
only by his internal, but external providences. To 
humble us, and to wean us from the world, there is 
need of afflictions. We are wanton, vain, neglectful of 
God, unmindful of heavenly things ; if God did not put 

N 2 



196 



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US under the discipline of the cross, our minds and 
hearts would be more alienated from God and heavenly 
things. " Before I was afflicted I went astray/' Psalm 
cxix. 67. Now, since the best need it, God will not 
be wanting in any part or point of necessary government 
to them : that they may know the worth and benefit of 
God's word, and that the comfort of it may be seen and 
felt by experience, how able it is to support us, and to 
uphold a heart sinking under any trouble whatsoever, 
Rom. XV. 4. In full prosperity, when we seem to live 
upon the creature, we know not the benefit of God's pro- 
mise, nor how to live by faith : the word of God provides 
comfort to the seekers, not only at the end of the 
journey, but for their support at present, while they are 
in the way. These comforts would be useless if never 
put upon the trial, therefore none of God's children 
must look to be exempted. ^'The same afflictions are 
accomplished in your brethren that are in the world," 
1 Peter v. 9. Our condition is no harder than the rest 
of God's children, that have passed through the world. 
Christians are often ready to sink under their burden, 
they think they shall perish when they look to the bare 
afflictions. This may come from the grievousness of the 
affliction, which staggers and amazes them, ''Thou hast 
showed thy people hard things, thou hast made us to 
drink the wine of astonishment," Psalm Ix. 3. Their 
thoughts are confounded, as a man that has taken a 
poisonous potion. They know not to what hand to turn — 
are wholly cast down, and put out of all comfort. It 
comes too from their weakness. There is some weakness 
in the most advanced christians, more than they are 
aware of. W e are like Peter, we think we can walk on 
the sea, but some boisterous wind or other assaults our 
confidence, and then we cry out, "Lord, save me," 



ON AFFLICTION AND DESERTION. 



197 



Matt. xiv. 30; and so our weakness is made evident 
by proof : — whence cometh this weakness ? 

1. Partly, because we look more to the creature than 
to God ; and to the danger, than to the power that is 
to carry us through it. I, even I am he that comforteth 
thee : who art thou that should est be afraid of a man 
that shall die, and of the Son of man that shall be made 
as grass ? And forgettest the Lord thy maker, that hath 
stretched forth the heavens, and laid the foundations of the 
earth ; and hast feared continually every day, because of 
the fury of the oppressor, as if he were ready to destroy ; 
and where is the fury of the oppressor ?" We that have 
the immortal and almighty God to be our protector and 
Saviour, why should we be afraid of a frail mortal man ? 

2. If they look to God, yet God doth not seem to look 
to them. If a thin curtain be drawn between God and 
us, we are presently dismayed, as if he were wholly 
gone; and because of our sufferings, we question the 
love of God. " Hath God forgotten to be gracious, 
hath he in anger shut up his tender mercies ?" Psalm 
Ixxvii. 9. " Zion hath said. The Lord hath forsaken me, 
and my Lord hath forgotten me," Isaiah xlix. 14. Though 
our condition be every way consistent w^ith the fatherly 
love of God. " Ye have forgotten the exhortation, 
which speaketh unto you as unto children." We are 
children, though under discipline ; and God is a father, 
though he frowneth as well as smileth. 

3. Impatience of delay : if we question not his love, 
yet cannot we tarry his leisure. Certainly it is very 
meet we should wait God's leisure ; — though he seem 
asleep, he will awake for our help. But the people of 
God have not always the strength of faith, and therefore 
faint, and think themselves ready to perish : I said in 
my haste, I am cut off," Psalm xxxi. 22. 



198 



ON AFFLICTION AND DESERTION. 



4. Christianity itself entenders the heart ; a Father's 
anger is no slight thing to a gracious soul. When we 
are afflicted and God is angry, the trouble is more grie- 
vous, and it is hard to steer between the two rocks 
of slighting and fainting j well then, pity poor creatures 
under the burden, help them, but censure them not. 
The true matter of comfort to be sought after is pardon 
and reconciliation with God, through his Son, Rom. v. 
10. There is no solid cause for rejoicing till then ; when 
reconciled to God by the blood of his Son, then true 
peace, peace that passeth all understanding, will guard 
both heart and mind, Phil. iv. 7- Then all miseries are 
unstinged, the intrinsic evil of afflictions is taken away. 
While sin remains unpardoned, the thorn still remains 
in the sore. There is a crown set against the cross to 
those that are reconciled; — heavenly comforts against 
earthly afflictions : the afflictions of God's children are 
comparatively light and short. Nothing should be grie- 
vous to them that know a world to come, where all 
tears shall be wiped from their eyes, and they shall 
enjoy fulness of joy and pleasure for evermore. " Be 
glad in the Lord, and rejoice, ye righteous, and shout for 
joy, all ye that are upright in heart." To all Christ's 
sincere, faithful and obedient servants, these promises 
are matter of abundant joy. As to particular comforts 
under affliction, it is endless to instance all, but take a 
few instances. 

The word of God teaches us not only how to bear 
them, but how to improve them ; as it teaches us how 
to bear them, it breeds quietness and submission ; but 
as it teaches us how to improve them, it breeds peace 
and joy. This fruit is better than deliverance, as we 
get spiritual advantage by it ; as it promotes repentance, 
purges out sin, and brings us home to God. It rids us 



ON AFFLICTION AND DESERTION. 



199 



of the cause of our trouble, and brings us to the centre 
of our rest. 

The word also teaches us to depend on God for mode- 
rating our afflictions, and for deliverance from them, 1 
Cor. X. 13. Often before He gives a passage out of our 
pressures. He vouchsafes present support to us, and will 
not permit his servants to be tried beyond their strength. 
Under the cross too God gives his people most experience 
of himself 5 they have more peculiar support under suffer- 
ing than for ordinary services ; Paul was most strong 
when weak, 2 Cor. xii. 9, 10 ; the greater the pressures, 
the more sensible the Divine assistance ; and when ordi- 
nary means fail, and God's children are pressed above 
their own strength, the more visible is the proof of God's 
help ; when they are most apt to suspect God's love, 
they have had the highest manifestations of it — most of 
God's smiles, when all earthly things seem to frown upon 
them— in short, have had more understanding not only of 
God's word, but of his love. If God governs all things 
for the benefit of his people, surely then afflictions ; and 
they submitting, and being exercised under sharp dispen- 
sations, may find it verified to them. Many things seem 
to tend to our hurt, — many think themselves utterly 
undone, — but God knows how to bring good out of appa- 
rent evil. 

This should lead us to consider how much we are to 
blame, who, professing ourselves to be christians, do so 
little honor our profession by patience and submission 
under troubles. Wherefore were the great mysteries of 
godliness made known to us, and the promises of the 
world to come, and all the directions concerning the 
subjection of the soul to God, and those blessed privi- 
leges we enjoy by Christ, if they all are not able to 
satisfy and stay your heart, and compose it to a quiet 



200 



ON AFFLICTION AND DESERTION. 



submission to God's will, when it is his pleasure to take 
away all comfort from you ? Is there no balm in Gilead ? 
Is there no physician there ? Will not the whole word 
of God yield you a cordial or a cure ? It is a disparage- 
ment to the provision Christ hath made for our comfort. 
In refusing this provision, you indulge a distemper, and 
the obstinacy and peevishness of grief. Certainly you do 
not expostulate with yourselves, and cite your passions 
before the tribunal of the gospel, Psalm xlii. 5 ; or else 
you look altogether at the grievance and reject the com- 
fort — aggravate the grievance — extenuate the comfort ; 
you seek too much temporal happiness, would have God 
comply with your own desires, and are not " content 
with such things as you have." A christian must be 
purged from such inordinate affection when he would 
trust in God. 

David's comfort in trouble may be seen. Unless thy 
law had been my delights, 1 should then have perished in 
mine affliction,"' Psalm cxix. 92. Imitate his example — 
prize the scriptures more — be more diligent in hearing, 
reading, meditating on the blessed truths of the gospel. 
The earth is the fruitful mother of all herbs and plants, 
yet it must be tilled, ploughed, harrowed, and dressed, 
else it bringeth forth little fruit. The scriptures con- 
tain all the grounds of comfort and happiness we 
need, but we have little benefit from them unless daily 
versed in reading, hearing, and meditation ; surely if 
we prize them as we ought, we would do so. " O 
how love 1 thy law, it is my meditation all the day," 
Psalm cxix. 97. There we find the only remedy for sin 
and misery — the offer of true blessedness — the sure rule 
to walk by. 

When afflictions come upon you, consider what is 
your greatest burden, and what is your greatest comfort. 



ON AFFLICTION AND DESERTION. 



201 



for then you are best at leisure to consider both ; your 
greatest burden, that you may avoid it, your greatest 
comfort, that you may apply yourselves to it. 

LXXIV. Rejoice, believer, in the Lord, 

Who makes your cause his own ; 
The hope, that's built upon his word. 
Can ne'er be overthrown. 

Though many foes beset your road. 

And feeble is your arm ; 
Your life is hid with Christ in God, (Col. iii. 2), 

Beyond the reach of harm. 

Weak as you are, you shall not faint. 

Or fainting, shall not die ; 
Jesus, the strength of ev'ry saint. 

Shall aid you from on high (Isaiah xl. 29). 

Though sometimes unperceiv'd by sense. 

Faith sees Him always near, 
A guide, a glory, a defence. 

Then what have you to fear ? 

As surely as He overcame. 

And triumph'd once for you. 
So surely you, that love his name, 

Shall triumph in Him too. 

LXXV. The belief of the certainty of all events, from 
an eternal purpose of God, may be of great use for the 
quiet, stay, support, and comfort of christians under the 
sad contingencies of this changing life, whether caused 
by the immediate hand of God, or from the malice and 
wickedness of men. There is nothing which cometh to 
pass but there first passed upon it the counsel of the 



202 



ON AFFLICTION AND DESERTION. 



Divine will : then a working of Divine Providence either 
effecting or permitting it, immediately influencing the 
agent, if for good — or permitting the oblique motions of 
man's will to it and in it, his lusts and passions in their 
disorder, if the thing be evil. We are creatures who are 
full of passions, exceedingly subject to excess and the 
overboilings of them. In reference to evil, that is 
things that are not pleasing to our external senses, there 
are two or three passions which give us most if not all 
the trouble of our lives : fear, that torments us upon 
the prospect of some great evil, probable, or likely to fall 
upon us; — GRIEF, that drowns us, upon the overflowing of 
some Divine scourge upon our own persons, families, or 
interests in the world ; — anger, that corrodes and con- 
sumes us, because we cannot be revenged upon such as 
have been instruments of any evil to us. 

In the workings of all these our corrupt nature is very 
prone to excess. Now under all accidents, apt to elicit, 
irritate, or inflame these passions, and thus to disorder 
and to spoil the quiet and composure of our minds, it 
should mightily stay us, that nothing is casual or contin- 
gent with God ; nothing comes to pass in time but what 
He hath from all eternity determined, and set in order : 
man hath done, and can do no more than what God 
hath purposed, nor suffer more than what He hath fixed 
by the eternal counsel of His will. There are two neces- 
sary consequents of this eternal predestination, which, if 
duly weighed, will wonderfully relieve and stay the hearts 
of God's people under the troubles and contingencies of 
this life. 

1. That although the will and counsel of God puts 
no force upon rational agents, nor offers any violence 
to human will, yet it lays a necessity upon the event. 
This is what a generation in the world will not under- 



ON AFFLICTION AND DESERTION. 203 

stands but nothing can be plainer to any, who have 
ears to hear, or a mind to understand. God's counsel 
predetermined the death of Jesus Christ — the scripture 
plainly saith, that Herod, Pontius Pilate, and the Jews, 
did no more than what the counsel of God had deter- 
mined to be done. Acts iv. 28. I would fain ask^^iow, 
whether, as to the event, it. had been possible that 
Pontius Pilate should not have condemned, or the Jews 
should not have crucified Christ : " for who hath 
resisted his will?" Rom. ix. 19. Yet will any say, 
but as to the action, Judas was forced to betray him, 
or Pilate to condemn him ; they acted voluntarily as to 
their action, although the event was necessary. God's 
counsel influenced the event, but not their wills to move 
them to the action. But, I say, the necessity of the 
event, though it doth not justify the agent, nor authorize 
the act, yet it is of wonderful use to satisfy such as suff'er 
under such events ; as it lets us know that all our trouble, 
all our fears, griefs, anxieties, suspicions, jealousies, and 
condemning of ourselves for any omissions, or neglects 
of means are vain, and to no purpose ; the thing must 
or will be, it must or would have been, God had deter- 
mined it, there was an eternal counsel had passed upon 
it. We are very prone upon sad events to torture our- 
selves with such reflections as these : If this or that 
thing had not been done, if this or that means had not 
been used, this thing had not happened — such a friend 
had not died — such mischief had not befallen me." 
"Lord,'' said Martha, "if thou hadst been here, my 
brother had not died," John xi. 21, We are wonder- 
fully mistaken in these things : it is true, that our know- 
ledge, that events are certain, is no justification of us in 
the neglect of the use of any means in order to the ob- 
taining any good we desire, or preventing or removing 



204 



ON AFFLICTION AND DESERTION. 



any evil upon us, or hanging over us ; and the reason is 
plain, because, though the event be certain, yet we are 
not assured of it : and because that God, vrho hath 
willed us any good or the preventing or removing any 
evil, hath willed both the one and the other, to be ob- 
tai^i^d in the use of such means, as either in a natural 
way of workirg,, or upon, the evidence of reason, or direc- 
tion of scripture, appear proper. And further, it is the 
command of God we should use means. But, supposing 
no means neglected, the predetermination of God ought 
to satisfy us, though we miss some good, which we pas- 
sionately desired, or suffer under the pressure of some 
evil from which we earnestly sought deliverance, and 
used all means in our power to be freed from ; it should 
also quiet us as to any fears that are immoderate, and 
distract our minds concerning any evil likely to befal 
us, when we have it in prospect, and see it hanging over 
our heads. It may also be of use to still our spirits con- 
cerning means less successfully, and even ineffectually 
used to prevent such evils ; yet, for the reasons I before 
mentioned, we must take heed of thinking that this 
certainty of the event from the Divine prescience and 
will, gives us anything of a supersedeas as to the use of 
any proper means which we are equally obliged to use, 
as if the event had been uncertain and casual, and might 
as well not have been as been. 

2. But there is more yet in this opinion to satisfy 
every real christian — for if all events, how unpalatable 
soever to us, are according to the eternal purpose of 
God, and the counsel of the Divine will. They neces- 
sarily must be good — the products of infinite wisdom, 
and of infinite love and goodness to such as love and fear 
God. — I say they necessarily must be good. I say this 
of such as God hath willed to effect, not of such events 



ON AFFLICTION AND DESERTION. 



205 



as God hath on\y willed to permit. Of the first sort are 
all evils of punishment. It is not beneath God to be the 
author of his own judgments : evils of affliction are only 
nominally evil, and called so according to the language 
and apprehension of our senses, — they must needs be the 
products of infinite wisdom. It is true of God's coun- 
sels that in infinite wisdom hath He established them 
all; so, as all events are fixed in the best order imagin- 
able for the glorifying of God — which is the highest end 
any action can be directed to, it is the highest end 
which God could act for, and that to which, as we ought 
to direct all our actions, so we ought also to submit all 
our passions. The sum of all our prayers is, or should 
be, " Let the Lord be glorified." If God be glorified, 
every christian hath his real wisli, his utmost design, 
and desire. Now if all events were from eternity set in 
order and predetermined by the counsel of the Divine 
will, they must be ordered to the glory of God, because 
they are ordered by and in infinite wisdom, which always 
directeth the best means in order to the best end. God 
could not be deceived in his contrivance, and proportion- 
ing of means, in order to his own ends ; although, there- 
fore, vre may, and ought to mourn and be afflicted for 
many things which we see done under the sun, because 
they are brought to pass by the lusts, malice, and w^ick- 
edness of men — by their sinful corruptions and passions, 
by which God is highly dishonored — and, it may be, we 
cannot understand what honor God can have from the 
event itself, yet we ought at last to recollect ourselves, 
and get victory over our passions, and to say, What- 
ever happens is permitted by Him, who is infinitely 
wise in counsel, who can do nothing but in subservi- 
ency to the great end of his actions, the glory of his own 
great name:" "For this cause have 1 raised thee up," 



206 



ON AFFLICTION AND DESERTION. 



says God, to Pharaoh. Every real christian, therefore, 
ought to satisfy himself as to what he seeth before him in 
the world, and to say, " Let come what will of me and 
mine, though I am frustrated of my expectations and 
desires I thought God might have been more glorified 
my way, I see I was mistaken." God cannot be frus- 
trated of his ends, nor be deceived as to means proper 
for the compassing them. This thing came not to pass 
without the eternal counsel of the Divine will. God is 
true to his own end; he would never have decreed to 
have permitted it, nor have permitted it actually, if he 
had not known how to have compassed his own glory 
by, and from it, when done : surely the wrath of man 
shall praise Him.'' I cannot see the wisdom of God in 
it, but there is an infinite wisdom in it ; and when the 
Lord's work is finished, I shall then see it, and be able to 
understand what I do not now. I cannot expect to 
fathom the depths of Divine wisdom. 

3. But this is not all : supposing that all events and 
contingencies must, to those who love and fear God, be 
not only the products of infinite wisdom with respect to 
God's glory, which is the highest end, but with respect 
also to their own good, and this not only in regard of the 
promise, " All things are yours," " and ye are Christ's, 
and Christ is God's," but also of his fatherly relation to 
them, 2 Cor. vi. 18. God too hath said concerning 
them, " I have loved thee with an everlasting love,'* 
Jer. xxxi. 3 ; and having done so, all his eternal coun- 
sels, all the motions of his providence, must be ordered 
to the demonstration of it — and this every child of God 
shall see first or last. Many of us looking upon God's 
works, before they are finished, pass a wrong judgment 
upon them ; but could we only see the whole scope of 
them in the eternal counsel of the Divine will, or wait 



ON AFFLICTION AND DESERTION. 



207 



with patience till God have finished his work^ we should 
then apprehend the beauty of it, and know how 
agreeable it is to the glory, wisdom^ mercy, truth 
and goodness of God, which it is intended to demon- 
strate to the world 3 and it is only our weakness and 
imperfection that prevents our seeing it before. The 
malice of men in the persecutions of God's people, look- 
eth upon us with an horrid aspect ; this indeed God doth 
not effect, but he hath willed it should be, and hath told 
us, it must come to pass, yea, and he worketh too, 
in permitting others to bring it about, and permitting 
them in the execution of their malice, whom he could 
easily hinder : but when these things are over, we often 
see both infinite wisdom and goodness too in them. 
How could the salvation of a lost world have been 
accomplished, if God had not permitted Judas to be- 
tray his Master — Pilate to condemn Him — and the Jews 
to nail Him to the cross ? Had it not been for the 
persecution of the Jews, how could the gospel have 
gone to the Gentiles ? And it will be profitable to us 
to contemplate this great truth frequently. It should 
stir us up to many acts of duty. 

(i.) We should be deeply affected with the sad provi- 
dences which God measures out to his church and 
people. What saith the Psalmist? '^If I forget thee, 
O Jerusalem, let my right hand forget her cunning." 
The sad rebukes of God's providence should be laid to 
heart. Though persecutions and afflictions be contrivan- 
ces of infinite wisdom, and products of certain and in- 
finite love ; yet, to the present sufferers, they may be 
punishments of sin, and marks of Divine displeasure ; 
and therefore ought not to pass over our heads, with- 
out our taking notice of them, and causing some 
sad thoughts within us : the crucifying of Christ, was 



208 



ON AFFLICTION AND DESERTION. 



the product of infinite wisdom and goodness to God's 
people, but yet a just cause of fear and sadness to the 
disciples of Christ. We must take things as they 
appear to us, not being able to fathom God's designs. 
That they shall at last issue in the glory of God, and the 
good of his children, is indeed matter of faith, and will 
be matter of joy to us, when we see it ; but in the 
mean time, it is matter of sadness to us, to see God's 
vineyard rooted up — his people eaten like bread, Psalm 
xiv. 4 — and the wicked devouring the man that is 
more righteous than he," Hab. i. 13. 

(ii.) Again, we have reason to be afflicted for our own 
sins, and the sins of others. Although it be, as to 
the event, true, that both our own and others' sins shall 
issue in God's glory, Rom. ix. 17; yet, it is as true, 
that God hath no need either of our or any others' lies 
for his glory, and that God is, both by our sins and the 
sins of others, greatly dishonored. That they should be 
made to issue in God's glory, is the work of God's 
wisdom, not of our oblique and irregular actions or inten- 
tions, and therefore they ought to be causes of sad re- 
flection to us. But thus far we may satisfy ourselves, 
that the event was necessary, and nothing that hath 
come to pass, could, with our utmost care and diligence, 
have been otherwise than it is. We may talk after the 
manner of men, and reason after the measure of human 
probabilities, " if such a thing had not been, another had 
not followed but there is nothing issued in time, but 
was ordered in eternity. We ought also in this to be 
satisfied, that of whatsoever the Lord hath promised, 
nothing shall fail." We are full of unbelief, and when 
we see God's providence working, as we judge, directly 
contrary to what he hath promised, we presently give 
up all for lost ; but if everything be wrought according 



ON AFFLICTION AND DESERTION. 



209 



to the counsel of the Divine will, and the holy scriptures 
be such a part of this will, as he hath pleased to reveal 
to us, God knoweth both what he hath said, and how he 
hath laid things in his eternal thoughts, and sooner shall 
heaven and earth pass away, than any word he hath 
spoken : " The counsel of the Lord that shall stand,'' 
Prov. xix. 21 ; and, " the word of our God shall stand 
for ever," Isaiah xl. 8. 

(iii.) Lastly, — we may be satisfied, that whatever doth, 
or ever shall come to pass in the world, shall serve 
God's great ends ; because it is ordered by God, and, 
therefore, must necessarily serve his designs. In the 
end of the world we shall say, God could not have had 
so much glory, but for such a persecution, for such a 
disorder : Surely the wrath of man shall praise Thee," 
Psalm Ixxvi. 10. 

LXXVI. Thy -ways, O Lord, with wise design. 
Are fram'd upon thy throne above. 
And every dark and crooked line. 
Meets in the centre of thy love. 

With feeble light, and half obscure. 
Poor mortals thine arrangements view ; 
Not knowing that the least are sure. 
And the mysterious just and true. 

Thy flock, thine own peculiar care, 
Tho' now they seem to roam uney'd. 
Are led or driven only where 
They best and safest may abide. 

They neither know, nor trace the way, 
But, trusting to thy piercing eye. 
None of their feet to ruin stray. 
Nor shall the weakest fail or die. 
o 



210 



ON AFFLICTION AND DESERTION. 



My favor'd soul shall meekly learn. 
To lay her reason at thy throne ; 
Too weak thy secrets to discern, 
I'll trust thee for my guide alone. 

LXXVII. Every grace that brings a christian to hea- 
ven must be tried — his patience, his contentment, his 
humility. How shall these graces be tried, but in a 
variety of states and conditions ? And how shall we 
have experience of the goodness of God, but in a variety 
of states ? When we find the stable, certain, constant 
love of God in a variety of conditions, that howsoever 
they ebb or flow, are up or down, sometimes fair and 
sometimes foul, like spring weather ; yet, not withstand- 
ing, the love of God is constant always, and we have 
never so sure experience of it as in the variety of con- 
ditions that befal us ; when we know that in God there 
is no shadow of changing, whatever the changes of our 
life be ; is it not a point worth our learning to know the 
truth of our grace, and the constancy of God's love with 
whom we are in gracious covenant ? This wisdom is 
gotten by experience in variety of estates : he that is 
carried on in one condition, hath no wisdom to judge of 
another's state, or how to carry himself towards a chris- 
tian in another condition, because he was never abased 
himself. He despises him, as the Pharisee did the 
publican, Luke xviii. 11; he knows not how to tender 
another, that hath not been in another's condition. And 
therefore, that we may carry ourselves as christians, 
meekly, lovingly, and tenderly to others, God will have 
us go to heaven in a variety — not in one uniform con- 
dition in regard of outward things. 

Learn hence, not to quarrel with God's government, 
for although he alters our conditions, yet he never alters 
his love. A christian is immoveable in regard to the 



ON AFFLICTION AND DESERTION. 211 

favor of God towards him — in all moveable conditions, 
he hath a fixed condition ; therefore, let us not presume 
to find fault with God's dispensations, but let him do as 
he please. So He bring us to heaven at last, it is no 
matter what way ; how rugged soever and rough it be, 
however beset with thorns and briers, so he bring us 
thither at last. This teaches God's children to know 
how to abound and how to be abased, as they ought to 
do. For there is no state but a christian may gather 
good matter out of it, as the bee gathers honey from 
every flower. A christian can practise the graces that 
ought and may be practised in all conditions. For in- 
stance, he can abound in expressing thankfulness to 
God : he hath a spirit to be a faithful steward, in abun- 
dance — a spirit to honor God with that abundance, know- 
ing that all is grass, which withereth afore it groweth 
up," Psalm cxxix. 6 : he can be humble : he can bend 
under the mighty hand of God : he can acknowledge 
and confess in his abasement the vanity of worldly favor 
and worldly greatness — he learns what it is. And so in 
the same way he can learn to exercise patience and all 
other graces, that are to be practised in a mean estate. 
Grace rises above all conditions — can manage and rule 
all estates of life, and make them serviceable to its own 
ends. A gracious man is not dejected overmuch with 
abasement ; he is not lifted up overmuch with abun- 
dance, but he carries himself in an even manner, becoming 
a christian in all conditions. For abundance works upon 
the soul of man ; he had need to have strong grace, that 
digests abundance. See how it wrought upon David and 
Solomon, they were better in adversity; and yet the 
child of God hath grace even to overcome the sins that 
are incident to abundance ; he has grace to be lowly 
minded in a great estate, not to trust in uncertain 

o 2 



212 



ON AFFLICTION AND DESERTION. 



riches,'' 1 Tim. vi. 17 ; he knows by the Spirit of God 
what they are, and that he hath an inheritance of better 
things in another world — which teaches him to set a 
light esteem upon all things below. And so for dejec- 
tion, the sin we are so subject to fall into in want, and 
putting forth our hands to evil means to shift the trouble 
that is on us. God's child can learn to want without 
tainting his conscience with ill courses, and he can 
want without impatience, without too much dejection 
of spirit, as if all were lost ; when indeed, as a chris- 
tian, he is in a manner rich all alike, for God is his 
portion, and howsoever a beam may be taken away, the 
sun is his ; take away the stream, the fountain is his; 
in the poorest estate, God all-sufficient. Gen. xvii, 
1, is his still : God never takes away himself. The 
christian knows this, and therefore he can want, as 
long as he hath the spring of all, without murmuring 
— without dejection of spirit. Whereas, those who have 
not been brought up in Christ's school, nor trained up 
in a variety of conditions, are able to do nothing; if 
they abound, they are proud ; if they be cast down, they 
fret, as if there was no Providence to rule the world, 
as if they were fatherless children. But as a christian 
knows what it is to abound by experience, so he knows 
how to abound with practice of the graces, and how 
to want with the avoiding the snares that usually attend 
that condition. True, he learns it not very easily, nor 
very soon. Self-denial is the first lesson in Christ's 
school ; having no wisdom of his own, but looking unto 
Christ ; and to have no will of his own, further than 
his commandments guide us : and he that has learned 
self-denial, is in the right way to learn the blessed 
lesson of contentment in any condition whatsoever : 
but there are many things to be learned, before we can 



ON AFFLICTION AND DESERTION. 



213 



come to carry ourselves wisely in any condition. For 
besides self-denial, we must learn the doctrine of the 
covenant of grace. That God in Christ is become a 
Father to us, and carries a fatherly mind towards us, 
in what condition soever we are, he is a Father still, 
and intends us well, and will provide for us in the 
hardest condition : having taken the relation of a Father 
upon him, do you think he will fail in the carriage of 
a father towards us ?" " He is very pitiful, and of 
tender mercy," James v. 11, he has respect to us in 
the basest condition ; he, that knows God to be his 
Father, cast him into what condition you will, knows 
he hath a good portion. 

When grace comes, it takes out the sting of all ill, 
and then we find good in the worst estate. There is a 
vanity in the best things, and there is a good in the 
worst ; grace gathers out the good ; as God turns all to 
good, so grace discovers good in every condition. The 
Spirit of God sanctifies a christian to all conditions, 
and sanctifies every condition to him. What a blessed 
thing is it to be in the covenant of grace — ^to have God 
for our Father — to be in Christ— that let our outward 
condition be what it may, we shall have grace to carry 
ourselves in it : God will go along with us by his Holy 
Spirit ! What a blessed thing is it, in all the uncer- 
tainties of the world, to have a certain rule to go by — 
none but a christian hath this. I have learned," saith 
St. Paul, in whatsoever state I am, therewith to be 
content," Phil. iv. 11. When did he learn it? — not 
before he was a christian. This proves the state of a 
christian to be above all others : a christian is not at the 
mercy of the world, his contentment is not a dependant 
contentment. You may cast him into prison, you may 
impoverish him, you may labor to debase and disgrace 



214 



ON AFFLICTION AND DESERTION. 



him j — but can you take away his faith ? Can you take 
away his grace ? Can you take away the love of God ? 
No, God will rather increase all upon him ; for the best 
things of a christian are not at the mercy of the world, 
nor at the mercy of his several conditions. Prosperity 
and adversity, these are out of him : he hath a state 
depending upon the good will of his heavenly Father, 
who loves him better than he loves himself : and out of 
love will work good out of the worst condition that can 
befal him. For whosoever hath the Spirit of Christ is 
enabled to do all things, he can resist evil, resist tempt- 
ation, suffer affliction, enjoy prosperity, break off all 
sinful courses and take a new course, for so the apostle 
means, when he says, " I can do all things through 
Christ which strengtheneth me," Phil. iv. 13. The 
Spirit of Christ is a spirit of strength, 2 Tim. i. 7> it 
is the spirit of power, it is the soul of the christian's 
soul, and the life of his life. Now the strength of a 
man is in his spirit ; the stronger spirit makes the abler 
man, Rom. xii. 6 ; and the Spirit of God being the 
strongest of spirits, indeed the strength of the spirit, it 
makes the christian in whom it dwells the ablest man. 
And then again, a christian is a new creature, there- 
fore he is furnished with abilities fit for the new crea- 
ture. When Adam was created, he was endued with 
all graces fit for his state of innocence : as when God 
made the heavens, he beautified it with stars ; when he 
made the earth, he made trees and flowers : so now 
after the fall, when God brings a man in Christ to be a 
new creature, he hath abilities furnished to fit him for 
that new condition. Every particular grace of a new 
creature is a grace of strength. The Spirit of God is so 
strong in his children, in those that are truly his, that 
many have been willing to lay down their lives for his 



ON AFFLICTION AND DESERTION. 



215 



sake, the dearest possession to them in this world. The 
apostles were glad to suffer anything for Christ's sake, 
their hearts were so enlarged b}^ the spirit of love. 
The spirit of faith too is a mighty spirit, an able spirit, 
it conquers God himself, as Jacob wrestled with the 
angel and prevailed, Gen. xxxii. 28 : by the strength of 
God he overcame God. Under a sense of God's displea- 
sure it will believe God's favor in Christ — it is able to 
break through the thickest clouds of discomfort what- 
soever, ''to hope against hope," Rom. iv. 18. You see 
the fruit and strength of all graces is attributed to faith, 
Heb. xi. 33 : by faith they overcame, by faith they 
were strong ; insinuating that faith is not only a strong 
grace in itself, but it gives vigour and strength to all 
other graces. Now every christian hath in a more or 
less measure a spirit of faith and love, and these will 
carry him through all states and conditions, that will 
often make men of the world wonder ; for even in his 
worst state, he hath a spirit above the world ; this faith 
overcomes the world, and he that is in the christian, (the 
Spirit of God) is stronger than he that is in the world. 
Let us try the truth of our state then. If thou art a real 
christian, what canst thou do ? What sin canst thou 
resist, what burden of sorrow or affliction canst thou 
bear ? How canst thou use the good blessings, that 
God sends thee, without abusing them ? Grace manages 
all conditions. Thus if thou be a christian, answer to 
thy name, if not, thou art a mere professor yet. I 
beseech you, let us not deceive ourselves, the best have 
cause to mourn for their short comings in this kind; 
our consciences tell us, that we might have done much 
more than we have — that God would have enabled us 
to do more if we had not been false-hearted and betrayed 
ourselves ; if we had not been negligent and careless in 



216 



ON AFFLICTION AND DESERTION. 



the use of means. What a shame is it for christians, 
who have indeed some truth of grace in them, that they 
cannot be a little abased in the world, without "fainting in 
their minds." Where is the power of grace now? What 
have they more than the worldling? Nay, a heathen out of 
principles of morality, would conform his carriage out- 
wardly better. Let us be ashamed then, when we find any 
murmuring or rising of our corrupt natures in any condi- 
tion whatsoever, and know that this becomes not a chris- 
tian. There is indeed a weakness in the best, but that is 
matter for humiliation. It is not a plea for idleness, 
therefore if thou hast truth of grace, never plead thine 
infirmity. Peter was surprised by his timorous spirit 
into betraying his Master through fear of losing his life; 
this was his infirmity, which he afterward lamented 
bitterly. 

God is the origin of all our strength, but God hath no 
intercourse of love with his creature out of Christ : all 
our comfort, and all our grace come through Christ, 
who having taken our nature upon him, and having 
satisfied to the uttermost the justice of God, is fit to 
derive all grace and comfort to us ; for he is near us 
— he is of our nature — and God in Him is well pleased ; 
so that we may now go boldly to Christ ; we are bone 
of his bone, and flesh of his flesh. God out of Christ 
is a consuming fire ; but in Christ, God favors poor, 
sinful, fallen man, he is gracious and lovely to us, and 
we to him, because Christ his beloved Son hath taken 
our nature upon him, and now in our nature He is in 
heaven. So Christ the mediator is the fountain of all 
strength — He is the spiritual Joseph, that hath laid up 
store for all that come unto him — He is the Head of 
his church — He dispenses all riches and treasures — 
all are in him for the church's sake. In him we do 



ON AFFLICTION AND DESERTION. 



217 



all things, as we can do all things for him that died 
for us, and procured reconciliation and favor for the 
lost. We can do all things in Him, as a Head to whom 
we are united ; for there must be first an union, before 
there can be communion; so before we can do anything 
for Christ, we must be in Christ. So then it is Christ 
by his Spirit, for he doth all by his Spirit ; " The Lord 
is that Spirit,'^ 2 Cor. iii. I7.— The same Spirit that 
sanctified his nature in the womb of the virgin, and that 
sanctified his holy nature, that now he hath in heaven 
with him : the same Spirit is sent from him to sanctify 
every member of the church ; all is in the Head, and 
we out of Christ's fulness receive grace upon grace : 
there cannot be a beam without the sun — there cannot 
be a river without a spring — there cannot be a good 
work, without the spring of good works, Christ. There- 
fore we should fetch all from him, since there is no 
grace out of him at all. Learn to do this then in every 
action, for we may be foiled in every particular action 
for want of humility and faith ; we must not trust to 
any grace, or any ability in ourselves, but trust to our 
spring — go to Christ when we have anything to do. 
They who think they had grace yesterday and before, 
and hereupon go not for a supply of new strength 
to Christ, will fail. Know, that in every act, in 
every temptation, in every particular suffering, we 
need new strength, and a greater strength than we 
had before, if our burden or temptation be greater; 
therefore, consider what we have to encounter, and go 
to Christ for strength. He never upbraids us, as St. 
James saith, James i. 5. For why is Christ now 
in our nature in heaven ? Is it not to fill his 
church with his Spirit ? Why doth he make inter- 
cession in heaven ? Is it not that we should not be 



218 



ON AFFLICTION AND DESERTION. 



discouraged in our warfare, notwithstanding our daily 
weaknesses ? Shall we not then make use of it ? 
He is glorious for us, not for himself, but for his 
mystical body. As he hath made his natural body 
glorious, so he will make his mystical body glo- 
rious, he being therefore in heaven interceding with 
God for them. Fetch virtue and strength from Christ 
on all occasions ; then should we be enabled to pass 
through every condition, however painful, and to live 
and die in peace. Study Christ daily, not for redemp- 
tion and reconciliation only (though that chiefly), but 
study Christ to be all in all to us. Study the promises, 
God would not have left them in the word but for 
our good. Take heed of base despair. What shut out 
the people of Israel from Canaan ? It was base despair 
that shut them out of the earthly Canaan take heed 
it shut you not out of the heavenly Canaan. Shall 
we by despair and unbelief lose Christ and the promises, 
and thus betray our souls basely unto Satan ? I beseech 
you weigh the importance of these things. " We know 
not what a day may bring forth," Prov. xxvii. 1. 
Despair not then beforehand : happen what may, get 
into Christ — make sure of an interest in him, and then 
never doubt of strength to carry you through all con- 
ditions. He will stand by thee. Where was Paul 
when he wrote those glorious words, " I can do all 
things" — was he not in prison ? Did Christ desert him ? 
The worldly man may be freed from troubles, but the 
christian only has strength to carry himself well in 
trouble. Come what will, if we are Christ's, either 
we shall be freed from troubles, or have grace patiently 
to bear them. Either we shall have what we pray for, 
or contentment without it. Is it not better to have 
God's grace, than the thing we desire ? Is it not better 



ON AFFLICTION AND DESERTION. 



219 



to have the Spirit of glory rest upon us^ than to be left 
to the satisfaction of our own spirits ? Could not God 
have freed Paul frora prison ? But where would have 
been the demonstration of a submissive^ contented mind^ 
and a heavenly spirit then ? Where would have been 
the example of a christian bearing the cross patiently ? 
Paul lost nothing : you see how many stars shine in 
the night of his affliction — what a lustre he had in his 
dark state of imprisonment. Shall we then fear any 
condition ? No : Acquaint thyself with God^ and 
be at peace/' Job xxii. 21. Get understanding of Christ — 
his promises — his privileges, and let the sorest trial 
befal us, we shall be safe. 

LXXVIII. Your harps, ye trembling saints, 
Down from the willows take ; 
Loud to the praise of love Divine, 
Bid ev'ry string awake. 

Tho' in a foreign land. 

We are not far from home. 
And nearer to our house above 

We ev'ry moment come. 

His grace will to the end 

Stronger and brighter shine — 
Nor present things, nor things to come. 

Shall quench the spark Divine. 

Fastened within the veil, 

Hope be your anchor strong ; 
His loving Spirit the sweet gale. 

That wafts you smooth along. 

Or should the surges rise. 

And peace delay to come. 
Blest is the sorrow, kind the storm. 

That drives us nearer home. 



220 



ON AFFLICTION AND DESERTION. 



The people of his choice, 

God will not cast away ; 
Yet do not always here expect 

On Tabor's Mount to stay. 

LXXIX. All the people of God should bewail and 
tenderly mourn over the remainders of unbelief in their 
own hearts. There, there is the root of this deadly 
disease ; and surely, christian, thy heart is not free from 
such symptoms of it, as appear in other men's hearts. 
For do but consider — 

Symp. 1. What is our impatience in waiting for 
God's mercy, what is our despondency of spirit, if de- 
liverance come not quickly in the outward or inward 
straits of soul or body, but a plain symptom of unbelief 
in our hearts ? He that can believe, can wait God's 
time ; — what says the psalmist ? " Wait on the Lord, be 
of good courage, and he shall strengthen thine heart ; 
wait, I say, on the Lord," Psalm xxvii. 14. 

Symp. 2. And whence arises our readiness to use 
sinful means to prevent, or extricate ourselves out of 
trouble, but from much unbelief lurking in our hearts ? 
Might but faith be heard to speak, it would say in thine 
heart, let me rather die ten deaths than commit one sin. 
It is sweeter and easier to die in my integrity, than to 
live with a defiled or a wounded conscience : it is nothing 
but our unbelief that makes us so ready to put forth our 
hands to iniquity, when the rod of the wicked rests long 
upon us, or any imminent danger threatens us. Psalm 
cxxv. 3. 

Symp. 3. Does not the unbelief of your hearts show 
itself in your thoughtfulness and anxiety about earthly 
things? Matt. vi. 30, 3L We pretend we have trusted 
God with our souls to all eternity, and yet we cannot 
trust Him for our daily bread ; we bring the evils of to- 



ON AFFLICTION AND DESERTION. 



221 



morrow upon us to-day, ver. 34, and all because we can- 
not believe more. 

O 1 Christian, how much better were it to hear such 
questions as these from thee ! How shall I get a heart 
suitable to the mercies I enjoy ? How shall I improve 
them for God ? " What shall I render unto the Lord for 
all his benefits ?" This would better become thee, than 
to afflict thyself with " what shall I eat ? what shall I 
drink ? or wherewithal shall I be clothed ?" 

Symp. 4. What does the slavish fear of death speak, 
but remains of unbelief still in our hearts ? Are there 
not many faintings, tremblings and despondencies of 
mind under the thoughts of death ? O ! if faith were 
strong, thy spirit would not be so cast down, 2 Cor. v. 
1 — 3 ; the more bondage of fear, the more unbelief. 

Symp, 5. To conclude, — what mean all those distrac- 
tions of thy heart in religious duties but want of faith, 
weakness of faith, and the actual prevalence of unbelief? 
You come to God in prayer, and a thousand vanities 
beset you : your heart is carried away, it roves, it wan- 
ders to the end of the world. Conscience smites for 
this, and saith, thou dost but mock God — thy soul 
will smart for this; thou feelest neither strength nor 
sweetness in such duties." You inquire for remedies, 
and fill the ears of your fellow-christians with your com- 
plaints ; and, it may be, see not that the root of all this 
is in your own unbelief ; but there it is, and till that be 
cured it will not be better with you. 

Yet let not poor christians so mourn as those that 
have no hope, or ground of comfort, even in this case. 
For, 

First. Though there be remains of unbelief in you, 
yet you have infinite cause to bless God, that they are 
but remains. You were once wholly in unbelief, 1 Tim. i. 



222 



ON AFFLICTION AND DESERTION. 



13, that is, under the full power and dominion of it. 
Had God cut you off in that state, you must certainly 
have perished everlastingly. This is the disease, but 
that was the death of your souls. 

Secondly. Though unbelief be in you, yet is it not in 
you by way of rest, as it is in the ungodly ; but by 
way of daily conflict, and as a burden too heavy to be 
borne. Psalm xxxviii. 4. Now though the sin be sad, 
yet the sorrow for it is sincere ; and your conflicts with 
it bring you under a very comfortable sign of grace, 
Rom. vii. 

Thirdly. This is a disease, under which all christians 
do labour more or less. There is not a heart so holy in 
all the world, but is in some degree tainted and infected 
with this disease. And this hath been evident not only 
in all christians, of whatever attainments, but in all the 
acts of their faith. Job's faith triumphed in chap. xiii. 
15, yet had its eclipse in chap. xix. 20, Abraham was 
the father of the faithful, a pattern and example of faith ; 
O how high a pitch did his faith reach to in Gen. xxii. 
And yet there was a time when it failed him, as at Gerar, 
Gen. XX. 2. The faith of Peter shone out like the sun, 
in a glorious confession. Matt. xvi. 16, and yet it was 
not only beclouded, but seemed to be gone down, and 
quite set. Matt. xxvi. 69 — 75, though it afterwards 
recovered itself. 

Fourthly. It is not this, or that degree of unbelief 
that damns a man, but the powxr, reign and dominion 
of it, that damns him. Your comfort, indeed, depends 
much upon the strength of your faith, but j^our salvation 
depends upon the truth of it. Most christians come to 
heaven with a weak and doubting faith ; but few with 
their sails filled with a direct and fresh wind of 
assurance. 



ON AFFLICTION AND DESERTION. 



223 



Fifthly. There is enough in Christ to help thine un- 
belief. He is an excellent physician and knows how to 
relieve thee, and cure thee go to him and groan out thy 
complaint ; tell him thy heart is pained and troubled 
with this disease ; and thou shalt find him a faithful^ 
skilful^ and merciful Saviour. 

Sixthly. It is but a little while before this, with all 
other diseases bred by it in thy soul, shall be perfectly 
healed : sanctification is a cure begun ; glorification is a 
cure completed : the former hath destroyed the dominion, 
the latter will destroy the existence of it in thy soul ; 
when you come to heaven, and never till then, will you 
find yourselves well, and at ease in every part. 

From these observations we must conclude that, the 
deepest sense of sin must not prevent an humble and 
thankful acknowledgment of the grace of God in his 
people. It is the fault of most to hide their sins ; and 
the fault of some to hide their graces. Acceptance of 
our persons and duties, is a pure act of grace ; there is 
no duty performed in a perfect act of faith ; all is mixed 
with unbelief in some degree, the honey and the comb are 
mixed together. Cant. v. 1. No duty as it comes from 
us is pure. Our duties need repentance and washing 
in the blood of Christ. Justly may we suspect that 
faith for a false faith, which boasts of its own strength, 
but never mourns in the sense of unbelief. Where 
there are no conflicts of sin, there needs sound evidence 
of sincerity. Christians must not wonder to find strange 
vicissitudes and alterations in the state of their souls ; 
sometimes a clear, sometimes a cloudy day ; sometimes 
they have their songs in the night, and sometimes their 
bitter lamentations. If you ask — why is it thus ? the 
answer is, there are within you contrary principles strug- 
gling in your souls. Is it then any wonder at all to find 



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peace and trouble^ hope and fear, light and darkness 
taking their turns, and sharing your time betwixt them ? 

LXXX. Begone, unbelief! 

My Saviour is near. 
And for my relief 

Will surely appear : 
By pray'r let me wrestle. 

And he will perform ; 
With Christ in the vessel, 

I smile at the storm. 

Though dark be my way. 

Since he is my guide, 
'Tis mine to obey, 

'T'xs his to provide ; 
Tho' cisterns be broken. 

And creatures all fail. 
The word he has spoken 

Shall surely prevail. 

His love in time past 

Forbids me to think. 
He'll leave me at last 

In trouble to sink ; 
Each sweet Ebenezer, 

I have in review. 
Confirms his good pleasure 

To help me quite through. 

Why should I complain 

Of want or distress. 
Temptation or pain ? 

He told me no less : 
The heirs of salvation, 

I know from his word. 
Thro* much tribulation 

Must follow their Lord. (Acts xlv. 22.) 



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225 



How bitter that cup 

No heart can conceive. 
Which he drank quite up. 

That sinners might live ! 
His way was much rougher 

And darker than mine ; 
Did Jesus thus suffer. 

And shall T repine ? 

Since all that I meet 

Shall work for my good. 
The bitter is sweet. 

The med'cine is food : 
Tho' painful at present, 

'Twill cease before long; 
And then, O ! how pleasant 

The conqueror's song ! (Rom viii. 37.) 

LXXXI. Men have narrow thoughts of God's mercy, 
because we ourselves are given to revenge ; and we are 
ready, when we think of our sins, to say. Can God for- 
give them ? Can God be merciful to such? But what 
does God himself say ? My thoughts are not as your 
thoughts, nor my ways as your ways/' Isaiah Iv. 8. 

It is good to consider this, and it is a sweet medita- 
tion : for the time undoubtedly will come, that unless 
God's mercy and God's thoughts should be as himself, 
infinite ; unless his ways should be infinitely above our 
ways, and his thoughts infinitely above ours in mercy, 
certainly the soul could receive no comfort. 

The soul of a christian acquainted with the word of 
God, knows that God's mercy is, as himself, infinite. 
Therefore the scripture sets down the mercies of God, 
by all dimensions : there is the depth of wisdom, but 
w^hen it comes to speak of love and mercy, as it is 
Eph. iii. 18, 19, O the depth, and breadth, and height 
of this ! 

p 



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ON AFFLICTION AND DESERTION. 



Indeed for height, it is higher than the heavens — for 
depth, it fetches the soul from the nether-most deep : we 
have depths of misery : "out of the depths have I cried un- 
to thee!" Psahn cxxx. 1; yet notwithstanding, his mercy 
is deeper than our misery. O the depth of his mercy ! 
There is a depth of mercy deeper than any misery or 
rebellion of ours, though we have sunk deep in rebellion. 
And for the extent of it, his mercy is over all his 
works. Psalm cxlv. 9, it extends to the utmost parts 
of the earth. The scripture doth wonderfully enlarge 
his mercy, beyond all dimensions whatsoever. These 
things are to good purpose, and it is a mercy to us, that 
God sets forth himself in mercy in his word ; because 
the soul, sometime or another when it is awakened (as 
every one that God delights in is awakened first or 
last) needs all this ; fallen as we are, it is all little 
enough. 

God is merciful to those that are heavy laden — that 
feel the burden of their sins upon their souls — such 
as are touched with the sense of their sins : God meets 
them half way ; He is more ready to pardon, than they 
are to seek mercy. As we see in the case of the pro- 
digal, Luke XV, when he had wasted all, when he was 
reduced as low as a man could be, when he was come 
to husks, and when he had despised his father's 
admonition ; yet, upon resolution to return, when he 
was stung with a sense of his sins, his father meets 
him, and fell on his neck and kissed him," ver. 20; 
he upbraids him not with his sin. 

Take sin with all the aggravations we can, yet if we 
repent, and abandon our former courses, there is comfort, 
though we relapse into sin again and again ; if we are 
commanded to pardon seventy times seven, as Christ 
hath commanded us, certainly there cannot be more 



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227 



mercy in the cistern than there is in the fountain — there 
cannot be more mercy in us than there is in the Father 
of mercies/' which God is. 

Take sin in its utmost aggravations : — in the greatness 
of it — Manasseh's sin — Peter's denying the Lord, who 
bought him — the thief on the cross — Paul's persecution 
and blasphemy : take sin as great as you will, still God is 
the Father of mercies. If we consider that He is infinite 
in mercy, and that the scripture reveals Him as the 
Father of mercies, there is no question, but there is abun- 
dance, nay, a world of comfort to any distressed soul 
that is ready to cast itself on God's mercy. 

Let this stir up all desponding souls to embrace 
mercy ; every day to live by mercy ; to plead mercy with 
God in our daily breaches ; to love and fear God, because 
"there is mercy with him that he might be feared," 
Psalm cxxx. 4. It is a harder matter to make a daily 
use of this than is generally considered ; those that are 
the fittest subjects for mercy think themselves farthest 
off mercy. Come to a broken soul, who is caught in 
Satan's snare, whose conscience is on the rack, he thinks. 
There is no mercy for me, I have been such a sinner, — 
God hath showed me mercy before, and now I have 
offended him again and again. Those that are subjects of 
mercy, that are nearest to mercy, when their conscience 
is awakened, think themselves farthest off mercy, and 
we have need to press abundance of mercy to put the 
soul into a frame ; there will be few of us but shall see 
the necessity of pressing this one time or another before 
we die. David, when he had sinned, well knew that 
God was merciful, but it was not a slight mercy that 
would satisfy him, as we see in Psalm li, how he there 
presses God for mercy — according to thine abundant 
mercy j" he not only presseth for mercy, but abundance 

p 2 



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of mercy — a multitude of mercies ; and unless he had seen 
infinite mercy in God^ when his conscience was awakened 
with the foulness of his sin : — if the blood of Christ had 
not cried above it, Mercy, mercy,'' and abundance of 
mercy, the soul of David would have sunk down in des- 
pair. So other of God's people, when they have consi- 
dered the foul nature of sin, how odious it is to God^ 
they could not be pacified or comforted, but that they 
saw mercy, abundance of mercy ; as the apostle Peter 
saith, " Blessed be the God and Father of our Lord Jesus 
Christ, who, according to his abundant mercy, hath 
begotten us again to a lively hope, by the resurrection of 
Jesus Christ from the dead," &c., 1 Pet. i. 3. For faith 
will not have sufficient foundation but in infinite mercy^ 
in the time of despair, in the time of torment of con- 
science, in the time of desertion ; — it must be mercy, and 
the Father of mercies, and the multitudes of compassions, 
the bowels of love, and all little enough for faith to rest 
on — the faith of a conscience on the rack : but when 
faith considers God set forth, not as Satan sets him forth, 
a God of vengeance, a consuming fire, but as he is set 
forth in the gospel, it sees him as the Father of Christ, 
our Father, the Father of mercies and the God of all 
comfort : it sees infinite mercy in an infinite God ; and 
seeing mercy triumph against justice, and all other attri- 
butes, it stays itself here ; the converted and sanctified 
soul, seeing the odiousness of sin, and the clamourousness 
of sin, such that it will not be satisfied, but with abun- 
dant mercy, it presents God to itself as the Father of 
mercy and compassion, and finds peace. 

Therefore if so be at any time our conscience be 
smitten and the " accuser of the brethren" lay hard 
upon us, let us think of God as he has revealed himself 
to us in his word. Times of desertion will come when 



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229 



we seem forsaken of God : times of desertion will come 
when the soul will think " God hath forgotten to be 
gracious, and hath shut up his love in displeasure/' Oh 
no, it is we are mistaken ; he never shuts up his bowels 
altogether, he never stops the spring of his mercy ; he 
doth so to our feeling, but it is his mercy that doth that, 
it is his mercy that hinders the sense of mercy, it is to 
make us more capable of mercy afterwards ; therefore, 
saith the Father, when he comes to us in his love it is for 
our good ; and when he takes the sense of his love from 
us, it is for our good — it is to enlarge our souls to be 
more capable of mercy after, to prize it more, to walk 
more circumspectly, and to look more to our corruptions. 
Therefore, in a time of desertion, when God seems to 
forget us, think of Isaiah xlix. 15, " Can a woman 
forget ?" Supposing she should be so unnatural, which 
can hardly be believed, that a mother should forget her 
own child, yet saith God, " I will not forget you." So 
that if there were no bowels to be found in nature, no 
bowels to be found in a mother, yet is there mercy to be 
found in the Father of mercy still ; therefore in such 
times let us make use of it. 

And another thing we ought to learn hence is this, if 
God be so in Christ Jesus, (for we must always plead 
his complete obedience, the perfection of his atonement, 
for he is merciful with satisfaction, and yet, is it not his 
mercy, that he would admit of satisfaction ?) it devised a 
way to satisfy justice, it set all on work ; mercy is above 
justice in the work of salvation ; justice hath received 
satisfaction from mercy to make us have higher thoughts 
of it than of any other attribute of God in the doctrine 
of the gospel in that kingdom of Christ — it is a kingdom 
of grace and mercy, if we have hearts to embrace it. 

Let this encourage poor desponding souls, the tried 



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and tempted, the weary and heavy laden, to come to 
God, and to cast ourselves into the arms of this merciful 
Father. If we have followed other courses before, let the 
mercy of God now work upon our souls. In Rom. ii. 4, 
it is pressed excellently, that the goodness, (that is the 
mercy) of God leadeth to repentance it should encou- 
rage us to do so. What makes a rebel or a traitor come 
in, when there is a proclamation out against him ? If 
there be a pardon sent after him, it is that makes him 
come in, or else he runs out still farther and farther, 
while the hue and cry pursue him — but hope and pardon 
will bring him in again : so it is that which brings the 
sinner in again to God, the very hope of pardon. What- 
ever our state is, whatever our state may have been, do 
not put it off, now is the time, now, " while it is called 
to-day," Heb. iii. 13 ; take the present time. 

LXXXII. Come, weary souls with sin distrest. 
The Saviour offers heav'nly rest ; 
The kind, the gracious call obey. 
And cast your gloomy fears away. 

Oppress'd with guilt, a painful load, 
O come and spread your woes abroad : 
Divine compassion, mighty love. 
Will all the painful load remove. 

Here mercy's boundless ocean flows. 
To cleanse your guilt, and heal your woes ; 
Pardon, and life, and endless peace — 
How rich the gift ! how^ free the grace ! 

Lord, we accept with thankful heart 
The hopes thy gracious words impart ; 
We come with trembling, yet rejoice. 
And bless the kind inviting voice. 



ON AFFLICTION AND DESERTION. 



231 



Dear Saviour, let thy powerful love 
Confirm our faith, our fears remove ; 
And sweetly influence ev'ry breast. 
And guide us to eternal rest. 

LXXXIII. The infinite wisdom of God orders all things 
in the best manner for his own glory, and the final good of 
his people. If he governed by absolute empire, none in 
heaven or earth might say unto him, What doest thou ?" 
But there is an inseparable connexion between his wisdom 
and his will: he is the ^^King eternal," and the only wise 
God," 1 Tim. i. IJ, as the apostle joins those divine titles. 
In this the excellence of the Divine liberty shines, that 
it is always regulated by infinite wisdom : He work- 
eth all things after the counsel of his own will," Eph. 
i. 11. This is spoken according to human conceptions, 
in condescension to our weakness, but must be under- 
stood in a sense becoming the perfections of God ; for 
counsel cannot properly be attributed to God, whose 
understanding is infinite, and in one view comprehends 
all things ; but as those things are most complete that 
are the product of our deliberate reasonings and deep 
contrivance, so " His work is perfect, for all his ways 
are judgment," Deut. xxxii. 4. Whenever we are 
dissatisfied or displeased with his dealings, it is from 
the error of our minds, and the viciousness of our affec- 
tions ; we presume to correct his providence, as if he 
were defective in regulating the affairs of this lower 
world ; but He is wonderful in counsel, and excellent 
in working," Isaiah xxviii. 29. In the creation, this 
regular and beautiful world was formed out of darkness 
and confusion ; and his providence, that is now myste- 
rious and veiled to us, will bring into glorious order and 
sweet agreement, those things in their final resolution, 



232 



ON AFFLICTION AND DESERTION. 



that now seem so perplexed to our apprehensions. 
It was a confounding reproach from God to Job, " Who 
is this that darkens counsel by words without know- 
ledge," Job xxxviii. 2. His passionate exclamations 
were such, as if the Divine wisdom had not disposed all 
the afflicting circumstances in the series of his sufferings; 
and that holy man being convinced of his presumptuous 
folly, repeats the charge against himself with tears of 
confusion : " Who is he that hideth counsel without 
knowledge ? Therefore have I uttered that 1 understood 
not wherefore I abhor myself and repent in dust 
ashes," Job xlii. 3, 6. 

1. His wisdom will order all things, even the most 
afflicting for the good of his people. This is a fearful 
paradox to the carnal mind, that judgeth of good and 
evil, as present things are pleasant or unpleasant to 
sense, without regard to what is future. It is like Sam- 
son's riddle to the Philistines, " out of the eater came 
forth meat, and out of the strong came forth sweetness,^' 
Judges xiv. 14. But to the mind that hath spiritual 
discernment, and judgeth of good and evil, as things are 
conducive or destructive to the happiness of the soul, 
it is a clear undoubted truth. All things, the most 
adverse to the believer's present desires, are so overruled 
and disposed by his providence, as if there were a secret 
intelligence and concert between them, to promote the 
happiness of his people, Rom. viii. 28. We have a 
rare instance of this in the history of Joseph; his 
envious brethren were the instruments of his exaltation ; 
they sold him for a slave into Egypt to frustrate his 
prophetic dreams ; and there, by many admirable turns 
of providence, he was advanced to the highest dignity ; 
and then was verified in him and his brethren, that his 
sheaf arose and stood upright, and their sheaves stood 



ON AFFLICTION AND DESERTION. 



233 



around, and did obeisance to his sheaf." God had reser- 
ved purposes of greater good for Joseph, than if he had 
continued under his father's tender eye and care ; there- 
fore it is said in his history, that they perfidiously sold 
him, but God sent him. He, that attentively reads the 
journies of the Israelites through the wilderness to 
Canaan, cannot but wonder at the circuits and indirect 
motions in their tedious travel for forty years ; and when 
near the borders of the place, so long and ardently de- 
sired, they were often commanded to retreat in the same 
line wherein they had advanced to it : had they chosen 
the shortest way, and disobeyed the Divine conductor, 
they had never entered into the land of promise : but 
following the pillar, that directed their march, though 
they seemed lost in their intricate wanderings, yet they 
obtained the joyful possession of it. This was a type of 
the saints' passage through a troublesome world, to the 
true rest above, and that they are guided through many 
cross ways directly to the kingdom of heaven. " Who 
knows," saith Solomon, " what is good for a man in 
this life, all the days of his vain life, which he spendeth 
as a shadow ? Eccles vi. 12. That which is desired 
with importunity, as tending to his happiness, often 
proves his ruin : some had not been so wicked, and con- 
sequently not so miserable, if their lusts had not been 
excited by riches and power : others had not been se- 
cured from destructive temptations, but in a low and 
afflicted state. It is, therefore, both our duty and in- 
terest not to pray absolutely for any temporal thing ; but 
when our desires are most passionate, to say with the 
humility, the reverence and obedience of our Saviour, 
" not my will, but thine be done." We shall find our- 
selves more happy by the Divine disposal of things, than 
if we had obtained our dearest wishes, and most ardent 



234 



ON AFFLICTION AND DESERTION. 



prayers. And when we shall come to the top of the 
holy hill, and look down on the various circuits of pro- 
vidence by which we ascended, we shall then understand 
that wisdom and love conducted us safely to happiness : 
we shall approve and admire all the Divine methods in 
order to our blessed end. Now the belief of this should 
compose us to a patient and cheerful resignation of our- 
selves to God's providence and pleasure. Who would 
not accept of the counsel of a friend that proceeds from 
love, though his judgment were not so exact as to be 
relied on ? Much more should we thankfully receive the 
appointment of God, where knowledge and affection are 
equally superlative, in whom there is united the wisdom 
of a father's, and the tenderness of a mother's love. 
Briefly, as Jonathan by tasting the honey at the end of 
his rod, had his eyes enlightened ; so the end of the 
severest chastisements will convince believers that the 
providence of God was more benign and propitious than 
they could imagine. His ways are above our ways, 
and his thoughts above our thoughts ; as the heavens are 
above the earth." This point is applicable to us by way 
of reproof for our unsubmissive behaviour in afflictions — 
our uncompliance with the Divine disposals. Some en- 
tertain a secret discontent at God's afflicting providence ; 
and this blots out the memory of former mercies, and 
takes away the relish of present mercies ; as the sweet 
showers of heaven that fall into*the sea, are turned into 
its brackish taste : such neither enjoy God nor them- 
selves. What egregious folly and vile ingratitude is this ! 
All we have is from His most free favor ; and shall we 
peevishly slight his benefits, because our desires are not 
gratified in every respect ? Others are moved with 
anger and vexation for the evils that befal them ; as 
the red hot iron under the hammer casts abroad fiery 



ON AFFLICTION AND DESERTION. 



235 



sparks, so their stubborn, fierce spirits, when afflicted, 
break forth in expressions of impatience and displea- 
sure. They count it a base abjectness of mind, a 
despicable pusillanimity, to humble themselves under 
God's judgments, and with contrition for their sins to 
implore his mercy. Stubborn sinners, when they feel 
the effects of God's anger, are raging and furious in their 
passions and expressions : the foolishness of man per- 
verteth his way," his most grievous sufferings are the fruits 
of his sins, " and his heart fretteth against the Lord," 
Prov. xix. 3. This is a high indignity to God, and an 
injury to himself. For a vile creature, a base guilty 
wretch to murmur and storm against God's righteous 
judgments, argues a prodigious forgetfulness both of its 
dependence and obnoxiousness to the Divine tribunal. 
It is said of the adherents of antichrist, that they were 

scorched with great heat, and blasphemed the name of 
God, which hath power over the plagues, and they re- 
pented not to give him glory," Rev. xvi. 9. Infinite 
insolence ! such obstinate souls the prince of darkness 
possesses as his peculiar dominion ; these have more 
need of conversion than consolation. Besides, by im- 
patience and vexatious fretting, they increase their pains, 
turn the rod into a serpent, and God's mighty hand is 
more heavy by their resistance. Bold expostulations 
irritate God's anger, rather than incline his mercy. 

With the froward," saith the Psalmist, " thou wilt 
shew thyself froward," Psalm xviii. 26 ; or, as it is ren- 
dered in the margin, " wrestle," The strongest sinner 
is not a match for the Almighty ; if his anger excite his 
power, how easily, "how suddenly are they destroyed 
without remedy," Prov. xxix. i. Stubborn impatience, 
under the inflictions of God's righteous providence, is the 
nearest step to find ruin. Others are so cast down and 



236 



ON AFFLICTION AND DESERTION. 



broken by afflictions^ that their continuance in the world 
is but a living death ; everything nourishes their grief, 
and the best means afforded for their reviving and com- 
fort are ineffectual. Sorrow flows into despair, they 
lament and languish as if their case were hopeless and 
remediless. The fountain of this black stream is an 
undue esteem and affection for inferior things ; and what 
is reserved for the blessed Creator ? If a temporal loss 
be the most afflicting evil, it is a sign that God was not 
valued and lov^ed as the chiefest good. The difficulty of 
receiving consolation shows the necessity for their being 
afflicted ; the language of such determined sorrow is, 
'^they have taken away my gods, and what have I 
more?" Judges, xviii. 24. The sole objects of their hap- 
piness are removed, and they refuse to be comforted, as if 
no less sacrifice were due to the remembrance of their 
loss than life itself : what a disparagement is this of the 
Divine excellencies. Are the consolations of God small 
with thee?" Job. xv. 11. Is not His love able to com- 
pensate any loss ? Is not the enjoyment of Himself 
sufficient to satisfy us without the fruition of one earthly 
comfort ? This dejection of spirit is equally undutiful as 
it is uncomfortable — our griefs are sometimes as vain 
and as guilty as our joys — there is a tincture of disobe- 
dience in our tears, for we are commanded to mourn 
as if we mourned not, for the fashion of the world 
passetli away," 1 Cor. vii. 30, 31 ; and we at the same 
time break his law and our own peace. Our disobedience 
in this is aggravated as being not only contrary to the 
authority and sanctity of the lawgiver, but to his loving- 
kindness and compassion. Oh ! the miserable blindness 
of human minds, and the more miserable because volun- 
tary. Who is more deservedly unhappy than one that 
sits upon the bank of a river, and yet is tormented and 



ON AFFLICTION AND DESERTION. 



237 



dies with thirst ? — the clear fresh stream passes before 
him, allures and invites him, but he will not stoop to 
drink ; this is the case of those who neglect and refuse 
the spiritual consolations in the gospel, that are compared 
to the flowing rivers of living water, for their cooling, 
refreshing quality, John vii. 38, 39. They actively bring 
trouble upon their souls ; their passions are the instru- 
ments of their misery. He that is his own executioner 
has no excuse for dying ; he is justly, because wilfully, 
miserable. What a blot is this upon the gospel. Those 
who will not be comforted will not be christians ; by 
the same Holy Spirit, who is called the Comforter, we are 
the one and the other. If the precious promises of the 
gospel do not alleviate our sorrows, it is not from infir- 
mity, but from unbelief. It is an incredible miracle that 
a person can be in reality a christian, and not capable of 
consolation, as if eternal life was not purchased by 
Christ for his people, or the present sufferings were com- 
parable to the future glory ; for the misery, that passeth 
with time, is not of moment with respect to the blessed- 
ness that is established for ever. Let us then be excited 
to transcribe this divine lesson (as full of excellency as 
of difficulty), into our hearts and lives. It is easy in 
speculation to consent to the reasonableness of this duty, 
but how hard to practise it, and to bear (not too sensi- 
bly) such evils as are incurable here ; a deliberate, uni- 
versal, constant subjection to God's will, though con- 
trary to our carnal desires and interests, how rarely is it 
to be found among those, who in the title and profession 
are his servants ! In active obedience" some will readily 
perform some particular commands, but withdraw sub- 
jection from the rest 5 and, in passive obedience,'' many 
will submit to lighter and shorter afflictions, but if an 
evil come that nearly touches the heart, or that remains 



238 



ON AFFLICTION AND DESERTION. 



long without redress, they become impatient, or so de- 
jected as to neglect their duty. I shall therefore super- 
add to the former arguments, wherein the necessity, the 
equity, and the policy of our dutiful resignation to God's 
providence is clearly set forth, some other motives and 
directions that may be useful and effectual for this end. 

Look frequently to Jesus Christ, the author and finisher 
of our faith : the Divine wisdom to reform the world, 
assumed the human nature, and expressed in a holy con- 
versation upon earth, a living copy of his precepts, to 
direct us in the various parts of our duty ; and, because 
the exercise of humility, self-denial, and the rest of the 
suffering graces, is so difficult to our frail and tender 
nature, he ascended the cross, and instructs us by his 
suffering, to suffer with his affections, leaving us his 
example, as the best lecture of our duty, — his sufferings 
concern us not only in point of merit, but conformity. 
We can never enjoy the benefit of his passion, without 
following his pattern. His example is the rule of the 
highest perfection, and we are under the greatest obli- 
gation to imitate and honor Him, who is our Sovereign 
and our Saviour, to whom we owe our redemption from 
everlasting misery, and the inheritance of glory. It is 
the apostles advice to the afflicted, " to consider him, 
that endured such contradiction of sinners against him- 
self, lest ye be weary, and faint in your mind," Heb. 
xii. 3. The deduction is with greater force to make us 
humble and patient ; if we consider the infinite dignity 
of his person. He was the eternal and only Son of 
God, and descended from the throne of his majesty, 
divested himself of his robes of insupportable light, and 
was obedient to the death of the cross. What are the 
highest and best of men to him ? Were it not ex- 
tremely unbecoming and undutiful for a subject to 



ON AFFLICTION AND DESERTION. 



239 



refuse obedience to a just law, if the king that made 
the law should voluntarily observe it, and reserve no 
other advantage to himself, than the honor of enacting 
it ? Our Saviour did not stand upon the dignity 
and liberty of his person being equal with God, and 
our king, but entirely complied with the law ; and shall 
we complain of its rigour ? Consider, too, the greatness 
of his sufferings. They were incomparable as to their 
value, so in their degrees. He endured the equal ex- 
tremities of infamj^ and torment, that are so contrary 
to the inclinations of mankind. He was crowned with 
a crown of thorns, scourged, spit upon, reviled, derided, 
crucified ; insensible nature, as if capable of understand- 
ing and affection, was disordered in its whole frame at 
his death. The heavens sympathized in eclipses of the 
sun — in the darkness of the air at midday, as if it were 
midnight ; the earth quaked with tremblings, and the 
rocks were rent asunder. The sufferings too of his soul 
from the incensed justice of God were inconceivably 
great. What is the worst we suffer, either immediately 
from God, or instrumentally from men, to his bitter 
passion ? Our sufferings are but superficial shadows 
of misery, compared to his deep sorrows. His suffer- 
ings were most undeserved — for he was the Holy One 
of God ; his conception without the least taint of sin, 
his life of strictest purity, and complete obedience to 
the Divine law. We may read the process of our sins, 
and understand their guilt in his passion. " He was 
made sin for us, (a sacrifice to atone the Divine dis- 
pleasure), who knew no sin." As David, when guilty 
of murder and adultery, was fired with indignation at the 
relation of the rich man killing the only lamb of his poor 
neighbour, and sparing his own numerous flock ; and 
when the prophet unveiled the parable, and surprised 



240 



ON AFFLICTION AND DESERTION. 



him with that piercing reproach, " Thou art the man !" 
he presently by that fiction in another was convinced of 
his own true guilt, and deeply afflicted in the sense of it : 
thus we are apt to conceive indignation against the mur- 
derers of our Saviour, the apostate apostle, the malicious 
priests, the unrighteous judge, the bloody soldiers ; but 
conscience, as a true Nathan, may charge us to have 
been in that wicked conspiracy against the Lord of glory, 
for it was our sins that condemned and crucified him. 
And as our sins w^ere the impulsive cause of His suffer- 
ings, so our good is the effect of them. Christ suffered 
the death of the cross, that his blood might be our ran- 
som, his ignominy the purchase of our glory, his tor- 
ments the merit of our blessedness, his death the seed 
of immortal life to us ; but we suffer the just punishment 
of our sins. How marvellous were His willing obedi- 
ence. Divine patience, and invincible constancy in suffer- 
ing for us 1 In his distress, the whole army of heaven 
were in readiness for his protection and rescue, upon the 
least signification of his will : " If I prayed to my 
Father, he would send me twelve legions of angels." 
Nay, he had the springs and keys of the Divine power in 
his hands, and could by a word have destroyed his 
enemies; but he "freely gave himself for us !" and with- 
out resistance, without complaint, took up his cross. 
Now our Saviour, who had the fulness of the Spirit, com- 
municates to us the first fruits of it, faith and love^ 
humility and patience, peace and joy, to support us under 
affliction. Consider the excellent reward of his suffer- 
ings ; he was abased below men, and is advanced above 
all the angelical orders, and is the eternal object of their 
praises — never was suffering so grievous, never was issue 
so glorious. " For the joy that was set before him, he 
endured the cross, despised the shame, and is set down 



ON AFFLICTION AND DESERTION. 



241 



at the right hand of the majesty on high." Heb. xii. 2. 
Now our blessed Saviour hath promised, To him that 
overcometh, will I grant to sit with me in my throne, 
even as I also overcame, and am set down with my 
Father in his throne,^' Rev. iii. 21. Unfainting per- 
severance shall be rewarded with the glory of our Re- 
deemer, Gal. vi. 9. And is not the prospect and 
expectation of this sufficient to establish our minds, and 
make us patiently endure the greatest afflictions ? 

The consideration of the suffering saints in all ages is 
a powerful persuasive to patience. Thus the apostle 
James directs christians, Take, my brethren, the pro- 
phets, who have spoken in the name of the Lord, for an 
example of suffering affliction and of patience," James 
V. 10 ; and we have great encouragement from thence, if 
we consider, 

1. That those who are of most precious account with 
God, and highly favored by him, are usually exercised 
with sharp afflictions. The singularity and greatness of 
a calamity exasperate the sorrow, when it is apprehended 
as a sign of extraordinary guilt in the afflicted, and of 
severe displeasure in God that sends it ; but to prevent 
trouble that arises from that apprehension, the scripture 
records the heavy afflictions that happened to God's cho- 
sen servants and favorites : — Moses, whom God honored 
with the most familiar and condescending discoveries of 
himself, was tried by long afflictions. David, a man 
after God's own heart, 1 Sam. xiii. 14; Acts xiii. 22, 
was a long time hurled to and fro by tempestuous 
persecutions from his unjust and implacable enemies. 
Isaiah, who was honored with such heavenly revelations, 
that his describing the sufferings of Christ seems rather 
the history of an evangelist, than the vision of a prophet, 
was sawn asunder. 

Q 



242 



ON AFFLICTION AND DESERTION. 



2. Their nature was as frail as ours; their afflictions 
as cutting and severe ; yet how patiently and courage- 
ously did they endure the most cruel sufferings. 

3. We have the same blessed Comforter to assist us as 
they had^ the Holy Spirit. He, that is styled the Spirit 
of Power, infuses a holy courage to bear the heaviest 
sufferings. Now it is the apostle's inference from the 
history of the saints under the Old Testament, some 
of whom died martyrs, and others lived martyrs, by 
their constant and generous suffering of various evils 
for divine truth ; " Wherefore, seeing we are compassed 
about with so great a cloud of witnesses, let us lay aside 
every weight, and the sin which doth so easily beset 
us ; and let us run with patience the race set before 
us^" Heb. xii. 1. There is no kind of affliction, and 
no part of our duty, whereof there is not presented to 
us in scripture some example for our encouragement 
and imitation. It is also worthy of observation, that 
christians have a special obligation, encouragement, and 
assistance, to bear affliction with cheerfulness, above 
the believers of the Old Testament. For under the 
Mosaic dispensation, outward prosperity, riches, honor, 
long life, were the open expressions of God's favor, 
promised by the terms of that covenant, as rewards to 
obedience. Yet even then, some of the most excellent 
saints were illustrious examples of patient, suffering 
affliction. But in the gospel God hath declared that 
his design is to train up his children by sufferings, 
for their future happiness. Acts xiv. 22. And we find 
the truth of this by manifold experience, from the first 
ages of the christian church. St. John, by revelation, 
" beheld a great multitude, which no man could number, 
of all nations, and kindreds, and people, and tongues, that 
stood before the throne, and before the Lamb, clothed 



ON AFFLICTION AND DESERTION. 243 

with white robes, and palms in their hands ; and they all 
came out of great tribulation, and had washed their 
robes, and made them white in the blood of the Lamb," 
Rev. vii. 9 — 14. Now, since the cross is an appendix 
to the gospel, we should with more prepared minds 
submit to it. Besides, if believers then, who only en- 
joyed starlight — less clear discoveries of the glorious 
world to come, were so patient and constant in suf- 
fering for the truth, how much more should we be 
animated in our troubles, to whom the Sun of Right- 
eousness*' appears, revealing life and immortality by 
the gospel ! If they, who were partakers of the Holy 
Spirit in lesser degrees, were supported, should not 
christians, that receive the graces of the Spirit in 
richer abundance, be more comforted ? Besides, patience 
has a special eminence above all other graces, and 
advances a christian to the highest honor and per- 
fection that is attainable here. All graces are of 
the same divine extraction, and have the same gen- 
eral effect on the soul — they come from God, and 
produce a godlike temper and disposition ; but they 
are distinguished by their objects and operations ; 
some are exercised about great things, others are hum- 
ble, and conversant in meaner things, and their op- 
erations are less eminent. It is the counsel of St. 
James, " let patience have her perfect work " in bearing 
afflictions, though heavy and continued, that we may 
be perfect and entire, wanting nothing," James i. 4. It 
is the most difficult part of our work, and without it, 
we can neither obey the commands, nor obtain the 
promises of the gospel. Christian patience is the true 
fortitude, and draws other graces into exercise. What 
the temper is to material weapons, patience is to other 
graces, — their strength is derived from it. This was 

Q 2 



244 



ON AFFLICTION AND DEkSERTION. 



the most glorious perfection of Christ's obedience ; 

for it became him for whom are all things, and by 
whom are all things, in bringing many sons unto glory, 
to make the captain of their salvation perfect through 
sufferings,'' Heb. ii. 10. When our Saviour was nailed 
to the cross, and was the mark wherein all the poi- 
soned arrows of rage and malice were received, he 
seemed only to suffer, yet even then he performed the 
most divine exploits, and obtained the most glorious 
victory; he reconciled God, disarmed the law, subdued 
Satan, broke the gates of hell, destroyed death, and 
rescued us miserable, forlorn captives. Upon this ac- 
count Chrj'sostom breaks forth in rapturous expres- 
sions, that our Saviour, suffering on the cross, was 
more glorious than in his creating the world. Thus 
the patience of a christian, which in appearance is only 
a quiet bearing affliction from God, yet produces many 
blessed effects ; a believer while he feels the weight of 
God's hand, incessantly seeks his face with the most 
ardent affections. He doth not murmur at the displea- 
sure of God, but mourns bitterly that he hath deserved 
it. He surrenders himself to the Divine displeasure, 
which is the purest act of obedience. He strives to 
subdue his unruly passions, which is a greater victory 
than the achievements of the most celebrated conquerors. 
It is true the power of grace is very conspicuous in 
resisting pleasant temptations, the pernicious attractions 
of the senses and carnal appetites, but more in the 
battles of patience ; by how much it is more easy to 
nature to be content without unnecessary and superficial 
pleasures, than to endure oppressive and painful evils. 
St. Peter declares that the Spirit of glory rests upon 
suffering christians," 1 Peter iv. 14. They are the tem- 
ples of the Holy Spirit, the eternal God, wherein he 



ON AFFLICTION AND DESERTION. 



245 



displays his divine virtue and glorious power. In short, 
God usually conducts his people to the highest degrees 
of grace and glory in suffering ; the more they are tried 
and refined, the brighter their crown will be. 

It is^ too, a blessed assurance of our election by the 
most free and unchangeable love of God. The apostle 
tells afflicted christians, that whom he did foreknow, 
he did predestinate to be conformed to the image of his 
Son, that he might be the firstborn among many bre- 
thren," Rom. 8. 29. If we suffer with His divine 
patience, with his humble affections, it is a clear and 
certain evidence, that we are appointed to reign with 
him. If we bear the image of our suffering Saviour in 
our earthly state, we shall bear his glorious image in 
the heavenly. The well-grounded hope of this is very 
comfortable in the deepest afflictions, and will encou- 
rage us to persevere in humbling sufferings. For if His 
sovereign pleasure has ordained us to eternal life, how just 
is it that we should with an entire and resigned submis- 
sion yield up ourselves to the conduct of his wisdom, 
as to the ways by which we shall obtain it. To this, if 
we add a filial submission to God's chastisements, we 
have a blessed testimony of our adoption. It is the 
apostle's comfortable inference, " if ye endure chastise- 
ment, God dealeth with you as sons V ' that is, if with- 
out murmuring or fainting, if with that respect and 
subjection that are due to the high and holy providence 
of God, then we may be assured of his paternal re- 
lation to us, and his rod comforts us," Psalm xxiii. 4, 
as the strokes of it are a proof of his care and love to us. 
From hence proceeds inexpressible and peculiar consola- 
tion to afflicted christians ; the same affliction as to the 
matter and circumstances, may be upon humble, meek, 
sufferers, and refractory stubborn sinners, " that kick 



246 



ON AFFLICTION AND DESERTION. 



against the pricks." But the two classes are distin- 
guished by the intention of the Almighty. They are 
sent tothe humble, as corrections from the wise love of 
a Father, who dearly regards their souls — to the obdu- 
rate, as vengeance from the righteous severity of a judge. 
Upon the humble they fall as soft as a shower of snow ; 
upon the other, as a storm of fiery hail upon the 
Egyptians ; and the issue of them is as different as heaven 
and hell. 

Lastly, — This sharp discipline continues only during 
our minority here ; when we arrive at the state of per- 
fection, we shall not need it ; and this life is but a short 
transition to the next world. What comparison is there 
between a few years, and the volume of eternal ages ? 
This is the consolation of the apostle, " The time is short, 
let those that weep be as if they wept not." Within a 
little while afflicted saints ascend to the region of blessed- 
ness ; and no cloud of sorrow, no shadow of fear, no 
darkness of anxiety can reach so high to darken and dis- 
turb their peace : Weeping may endure for a night, 
but joy comes in the morning " of the everlasting day. 

For a moment have I hid my face from thee, but with 
everlasting kindness will I receive thee, saith the Lord," 
Isaiah liv. 7^ B. Death is the last step out of mortality 
and miserj^ " Be ye also patient ; stablish your hearts : 
for the coming of the Lord draweth nigh," James 
V. 8. 

LXXXIV. In the floods of tribulation 

While the billows o'er me roll, 
Jesus whispers consolation. 

And supports my fainting soul : 
Sweet affliction. 
That brings Jesus to my soul. 



ON AFFLICTION AND DESERTION. 



247 



In the darkest dispensations. 

Will my faithful Lord appear. 
With his richest consolations. 
To re-animate and cheer : 
Sweet affliction. 

Thus to bring my Saviour near. 

Floods of tribulation heighten, 

Billows still around me roar. 
Those, who know not Christ, they frighteii ; 

But my soul defies their pow'r : 
Sweet affliction. 

Thus to bring my Saviour near. 

In the sacred page recorded. 

Thus his word securely stands, 
*'Fear not, I'm in trouble near thee, 

Nought shall pluck thee from ray hands 
Sweet affliction, 
Ev'ry word my love demands. 

All I meet I find assists me 

In my path to heav'nly joy. 
Where, tho* trials now attend me. 

Trials never more annoy : 
Sweet affliction, 
Ev'ry promise gives me joy. 

Wearing there a weight of glory. 

Still the path I'll ne'er forget. 
But exulting, cry. It led me 

To my blessed Saviour's seat : 
Sweet affliction. 

Which has brought me to his feet. 

LXXXV. Men, in great straits, when they are not 
able to make defence against pursuing enemies, run to 
their hiding place, as the Israelites did from the Philis- 



248 



ON AFFLICTION AND DESERTION. 



tines. When the men of Israel saw that they were 
distressed, 'they hid themselves in caves, in thickets, in 
rocks, in high places, and in pits," 1 Sam. xiii. 6 ; and 
so God's children, when they are too weak for their 
enemies, seek a safe and sure hiding place : A prudent 
man foreseeth the evil, and hideth himself," Prov. xxii. 
3 ; certainly there is a hiding place for God's children, 
if we had but the wisdom to find it out — and where is it 
but in God? "Lord, thou art my hiding place, thou 
shalt preserve me from trouble." So again — " In the 
time of trouble he shall hide me in his pavilion ; in the 
secret of his tabernacle shall he hide me : he shall set 
me upon a rock," Psalm xxvii. 5. God's protection of 
his people is a secret, hidden mystery, as everything 
that pertains unto God is to the carnal man. The 
person hidden is seen abroad every day following his 
business — serving his generation — doing that work which 
God hath given him to do, yet is he hidden, while he 
is seen, by the secret power and love of God dispensing 
all things for his protection, the man is kept safe by 
ways, which the world knows not of. "Thou shalt 
hide him in the secret of thy presence from the pride of 
man," Psalm xxxi. 20. There is a secret power of 
God by which his people are upheld and maintained by 
one means or another, which they see not, and cannot 
find out. So there is that in God, that we may trust 
him with our souls, with our bodies, with our peace, 
with our goods, with our good name, with our all ; all 
that concerns us between this and the day of judgment, 
as St. Paul did — " I know whom I have believed, and I 
am persuaded that he is able to keep that which I have 
committed unto him against that day." His soul and 
all the concerns of it he durst trust in the hands of 
God. Our soul is much sought after; Satan, that hath 



ON AFFLICTION AND DESERTION. 



249 



lost the favor of God himself, envies that others should 
enjoy it, therefore he pursues God's people with great 
malice and power ; but let them put it into the hands 
of God, he is able to keep it. And so for outward 
things this hiding place is large enough for all we have. 

Thou shalt keep them secretly as in a pavilion, from 
the strife of tongues." As the hearts of men are in the 
hands of God, so are their tongues, Exod. xi. 7- There 
is the same reason why we should trust God in all 
things, as when we trust in him for one thing. And 
indeed, did we truly, and on scripture grounds, trust him 
for one thing, we should trust him for all. If we did 
trust him with our souls, we should without anxious 
care trust him with our bodies, our secular interests and 
concerns also. There is safety till the trouble is over, 
and we may be kept as quiet in God, as if there was 
no danger. " Under the shadow of thy wings will I 
make my refuge until these calamities are overpast," 
Psalm Ivii. 1. There is an allusion to the chicken 
under the hen's wing ; — when hawks or birds of prey are 
abroad, that are ready to seize upon them with their 
talons, they run to the hen's wings, and there they are 
safe. " Come, my people, enter thou into thy chambers, 
and shut the doors about thee : hide thyself as it were 
for a little moment, until the indignation be overpast,'* 
Isaiah xxvi, 20. Here we have an allusion to a storm 
which is soon over; it is as a little cloud, that will easily 
be blown over ; but in the mean time here is a covert 
and defence. The use of God's protection and love is 
best known in a time of straits and difficulties. There 
is not only safety, but comfort also. Christians, it is 
not a dead refuge or hiding place, but, as the Psalmist 
says, " None of them who trust in God shall be deso- 
late," Psalm xxxiv. 22. There are sweet support. 



250 



ON AFFLICTION AND DESERTION. 



spiritual experience, and inward comforts ; so that a 
believer, that is hidden in the secret of God's presence, 
fares better than all those who have the world at their 
command, and go on in ease and plenty, if we judge of 
his condition by spiritual considerations. And not only 
will He be his protection, but He will be a sun, as 
well as a shield, Psalm Ixxxiv. 11. As a " shield,^' he 
will keep off all dangers from us ; as a sun," he 
will give all things that belong to our blessedness ; He 
will give grace and glory." The word of God shows not 
only what God can do herein, but what he will do for 
our sakes. To Abraham, God said, " I am thy shield 
and thy exceeding great reward," Gen. xv. 1. Abraham 
might be under some dread that the kings he had lately 
vanquished would work him some trouble, and then God 
comes and appears to him and comforts him, and says to 
him, Fear not, I am thy shield." Here then we may 
rest ; for where else can we hope to find a resting place 
but in the arms of God's protection — in his attributes, 
promises, and providences ? His word invites us so to 
make use of God — to enter into Him as a covert from the 
storm, while it seems to rage, and be likely to overwhelm 
us. He that dwelleth in the secret place of the Most 
High shall abide under the shadow of the Almighty," 
Psalm cxi. 1. He that committeth himself to God shall 
not be thrust out, but shall be suffered to dwell there, 
and enjoy the benefit of a covert and defence ; we have 
this assurance repeated again and again in scripture. 
"Every word of God is pure ; he is a shield unto them 
that put their trust in him," Prov. xxx. 5. Do not think 
these are careless expressions, dropped into the word of 
God by chance ; Oh no ! they are the sure and pure 
words of the Lord himself, that will yield comfort, peace, 
and happiness, to them that flee unto him it is only to 



ON AFFLICTION AND DESERTION. 



251 



trust and to have. If you will glorify God by trusting 
him, and depend upon him according to his word, you 
will find it to be so. We miss of our protection and 
defence by our doubts, unbelief, and distrust of God. 
All those, that in time of danger are duly sensible of it, 
and make use of God as their refuge and hiding place, 
shall find him to be that to them^ which their faith 
expects from him. There is a keeping of the outward 
man, and a keeping of the inward man. As to the out- 
ward man, all things come alike to all," Eccles. ix. 2 ; 
the christian is safe, whatever becomes of the man ; the 
Lord will keep him to his heavenly kingdom, 2 Tim. iv. 
17, 18. What the christian desires mainly to be kept 
is his soul, that he may not miscarry — blemish his pro- 
fession, and dishonor God. I say, we cannot absolutely 
expect temporal safety. The righteous are liable to 
many troubles. Psalm xxxiv. 19, therefore, in temporal 
things, God will not keep off the temporal stroke, but 
leave us to many uncertainties^ or at least hold us in 
doubt about it, that we may trust his goodness. When 
we trust God we may trust all his attributes, not only 
his power that he is able to preserve, but his goodness, 
that he will do what is best for us, that there may be a 
submission and a referring all to his will. God will 
certainly make good his promise, but this trust lies not 
in an absolute certainty of success as to temporal things. 
However, this should not discourage us from making 
God our refuge, because promises of better things are 
sure enough, and God's keeping us in suspense about 
other things is no evidence he will not afford them to 
us, it is his usual course, (and few instances can be 
given to the contrary), to have a special regard to his 
trusting servants, and to hide them secretly. They, that 
know His name, will find that he hath never forsaken 



252 



ON AFFLICTION AND DESERTION. 



them that put their trust in him^ Psahn ix. 10. It is 
the only sure way to be safe ; whereas, to perplex our 
souls with distrust, even about these outward things, 
dishonors God's faithfulness, and is the way to bring 
ruin upon ourselves. You see then what respect the 
word hath to this privilege^ that God is a shield and 
a hiding place. The word discovers God under these 
figures, the word invites and encourages us to put God 
to this use, the word assures us of his divine protection, 
it directs us to the qualification of the persons that shall 
enjoy this privilege, "They that can trust God;" and 
it directeth us to expect the blessing, not with absolute 
confidence of success, but in humble submission to his 
will. This quiets the heart in waiting God's leisure. 

Our soul waiteth for the Lord, he is our help and 
our shield," Psalm xxxiii. 26. If so, then faith is 
quietly to wait God's leisure ; till he send deliverance, 
his promise must bear up our hearts, and we must be 
contented to tarry his time, — our impatience must not 
make us outrun God. This will fortify the heart against 
present difficulties. When all visible helps are cut off, yet 
may we encourage ourselves in the Lord. When Israel 
were wandering in the wilderness, and had neither house 
nor home, then Moses, that man of God, pens that Psalm, 
" Lord, thou hast been our dwelling place in all genera- 
tions,*^ Psalm ex. 1. What was wanting to sense, they 
saw made up in the all-sufficiency of God. And here is 
the use of faith, when in defiance of all difficulties, we 
can see an all- sufficiency in God to counterbalance that 
which is wanting to sense. Lord, thou art my shield 
and glory, and the lifter up of my head," Psalm iii. 3. 
David wrote this psalm when he was driven from his 
palace by his son Absalom ; when he was in danger, 
God was his shield ; when his kingdom and honor were 



ON AFFLICTION AND DESERTION. 



253 



laid in the dust, God was his glory ; when he was under 
sorrow and shame, and enemies insulting over him ; 
when the people rose against him, and he was in great 
dejection of spirit, ^^God was the lifter up of his head." 
This is getting under the covert of this shield, or within 
the compass of this hiding place : Into thy hands I com- 
mit my spirit, for thou hast redeemed me, O Lord God of 
truth," Psalm xxxi. 5. David was then in great danger, 
the net was laid for him, as he said in a former verse, and 
when he was likely to perish, what does he do ? he casts 
all his care upon God, and trusts him with his life, his 
safety : " Into thy hands I commit my spirit." 

The use of faith is to quicken us to go on cheerfully 
in our path, and with a quiet heart resting on God's 
love, power, and truth. To persuade us to contentment 
in a time of trouble, though our condition be not what 
we desire, yet if we have but a hiding place, if God 
vouchsafe us a little liberty in our service, we ought to 
be content, if he will give us safety though not plenty, — 
for here is not our rest. God never undertook in his 
covenant to maintain us in such a state, nor thus to 
enlarge our earthly portion ; if he will vouchsafe a little 
peace and safety to us during the time of our pilgrimage 
we ought to be content. And unless God be our hiding 
place, the strongest defences in the world are not enough 
to keep us from danger. All the shifts we run into 
will only entangle us the more, drive us farther from 
God, and to greater suffering. Many thus run away 
from God's protection, and seek out means of safety 
for themselves ; thus they do but plunge themselves into 
troubles so much the more ; there is much sin and dan- 
ger in departing from God; he can soon blast our 
confidences. God will blast our carnal shifts, Jer. xvii. 
15 — 18. No hurt can come to us without God's leave. 



254 



ON AFFLICTION AND DESERTION. 



No creature can move or stir, not only but by God's per- 
mission, but by his influence : others may have a will to 
hurt us, but not the power, unless given them from above, 
as Christ told Pilate. Satan is a raging adversary 
against the people of God, but he is forced to ask leave 
before he can touch either Job's goods or his person ; 
he could not touch his skin, nor anything that belonged 
to him, without permission from God, Job i. Nay, he 
must ask leave to enter into the herd of swine. Matt, 
viii. 31. Constantly then, make use of God. You may 
think this advice not needed by you, because you are 
at present out of fears and dangers ; but what saith the 
scripture ? Be not high-minded but fear," — and again, 
" Blessed is the man that feareth always." Are you 
not constantly to make use of God, whether your state 
be well or ill, and to live upon God at all times ? All our 
comforts are from God, as well as our support in trouble. 
Certainly, he that lives upon God in prosperity, will 
live upon him in adversity. Oh ! when you are at ease 
and abound in all things, and consider Him as the author 
of all your happiness, and the giver of all your gifts, 
you will learn better to make Him your refuge when 
all things fail. But he that lives upon the creature 
in prosperity, when the creature fails will be in 
utter distress, and know not which way to turn for 
comfort, Jer. xvii. 13, 14. 

LXXXVI. When God's right arm is bar'd for war. 
And thunders clothe his cloudy car. 
Where, where, oh where ! shall man retire, 
T'escape the horrors of his ire ? 

'Tis he, the Lamb, to whom we fly. 
While the dread tempest passes by ; 
God sees his well-beloved's face. 
And spares us in our hiding place. 



ON AFFLICTION AND DESERTION. 



255 



Thus, while we dwell in this low scene. 
The Lamb is our unfailing screen ; 
To him, tho' guilty, still we run. 
And God still spares us for his Son. 

While yet we sojourn here below. 
Pollutions still our hearts o'erflow 
Fall'n, abject, mean, a sentenc'd race. 
We deeply need a hiding place. 

Yet courage — days and years will glide. 
And we shall lay these clods aside ; 
Shall be baptis'd in Jordan's flood. 
And wash'd in Jesu's cleansing blood. 

Then pure, immortal, sinless, freed. 
We, thro' the Lamb, shall be decreed ; 
Shall meet the Father face to face. 
And need no more a hiding place. 

LXXXVII. God^ by afflictions, tries whether the faith 
of the christian be well grounded and saving, or whether 
it be weak or strong — whether it be able to stay itself 
only upon a promise, or whether it want the support 
of sense and visible enjoyments to bear it up — whether 
it be a faith that is wrought in him only by conviction, 
or a faith that is wrought in him through conversion 
— whether it be a faith wrought in him only by evidence 
of the truth, or a faith that is accompanied by a sincere 
love of the truth. And therefore, he should rejoice in 
sufferings that will help him to determine this important 
question. If his faith be such as will overcome the 
world, if it can persuade him to " esteem the reproach 
of Christ greater riches than the treasures of the 
world," — if it respect more the promises of God, than 
the threatenings of men — and future happiness, more 



256 



ON AFFLICTION AND DESERTION. 



than present comfort — if it can bear both the anvil 
and the furnace^ this is a faith that is true and genuine ; 
and when it is thus tried, " will be found unto praise, 
and honor, and glory, at the appearing of Jesus Christ," 
1 Peter i. 7- And have you not then great cause to 
rejoice in afflictions, which afford you a means to know 
whether your graces be genuine or not ? — whether 
they be such as will bear God's judgment and trial here- 
after, by bearing affliction and chastisements here ? 
Certainly that christian hath great reason to suspect 
himself who cannot rejoice that he is going to heaven, 
though God sends a fiery chariot to fetch him. And 
if thy sorrows add any degree of fortitude to thy 
patience, thou hast more reason to rejoice than to repine; 
for nothing in this present life is to be accounted good 
or evil, but only as it respects the advantage and dis- 
advantage which our graces receive by it. Now, if 
God confirm and augment thy patience under sufferings, 
sufferings are mercies, afflictions are favors : he blesseth 
thee by chastisements, and crowneth thee with loving- 
kindness, even while he seems to crown thee with 
thorns. And wilt thou not triumph at this, O christian ! 
especially considering the end of thy patience, which 
is hope, peace, and eternal life ? — see that excellent 
scripture to this purpose, We glory in tribulations, 
knowing that tribulation worketh patience, and patience 
experience, and experience hope ; and hope maketh 
not ashamed," Rom. v. 3 — 5. And, from this we may 
observe, by-the-way, that it is far better to have patience 
under afflictions, than to be freed from them : it is more 
cause of joy to suffer the hand and will of God pati- 
ently, than not to suffer at all. It is not enough, O 
christians 1 that ye can bear some afflictions, and that 
only for a time 3 but if you will be perfect, you must suf- 



ON AFFLICTION AND DESERTION. 



257 



fer the whole will of God, and that with constancy unto 
the end ; patience ought not to prescribe either to the 
kind^ measure^ or degree of our sufferings ; say not, 
therefore, '^1 could bear any affliction : but this which I 
now lie under is intolerable. Or I could cheerfully bear 
it, if I could see any issue out of it ; but this is endless 
and remediless/' But a perfect patience stoops to the 
heaviest burdens; and carries them as long as God 
pleases, without murmuring or repining, and, if that 
be to the grave, it knows that what is now a load, shall 
then be found to be a treasure. 

What is this patience which a christian ought to 
exercise when he is under sufferings ? 

It is a grace of God's Spirit, wrought in the heart 
of a true christian, whereby he is sweetly inclined 
quietly and willingly to submit to whatsoever the Lord 
shall think fit to lay upon him ; calming all the passions, 
which are apt to rise up in him against God's dis- 
pensations, with the acknowledgment of his infinite 
sovereignty, wisdom, justice, and mercy, in those chas- 
tisements, which he is pleased to bring upon him. It 
is uo narcotic virtue, to stupify us, and take away the 
sense and feeling of afflictions — for that is no suffering 
which is not felt : and if patience were only to deprive 
a man of the feeling of his sorrows, it would only 
destroy its own object, and so cease any longer to be 
patience. And therefore, those who are insensible under 
the hand of God, and who take no notice of his judg- 
ments, when hi& hand is stretched out against them, 
are no more to be accounted patient, than a block is 
when it is hewn and cut. Nay, patience is so far from 
taking away the sense of sufferings, that it rather 
quickens it : there is no man that more feels an 
affliction than a christian doth, for he refers his 

R 



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ON AFFLICTION AND DESERTION. 



chastisements to his deserts ; he looks inwardly, and 
sees his own guilt and sin as that which provokes 
God to afflict him. And this adds a great deal of gall 
and wormwood to the bitter cup, and makes every 
affliction to touch his conscience, as well as his out- 
ward man ; he cannot but with grief of heart consider, 
that ever he should incense his merciful Father to 
use such severe discipline towards him. Thus grace 
never destroys, it only regulates and corrects nature. 
It will permit thee to shed tears, so long as they run 
clear from the mud of thy sinful passions and rebellious 
affections. It will permit thee to complain of what 
thou sufferest, so long as it keeps thee from complain- 
ing of that God from whom thou sufferest. Thou 
mayest lawfully, v/ithout any wrong done to patience, 
express thy grief in all the outward and natural signs of 
it ; only beware that it exceed not its due bounds and 
measures. Patience consists chiefly in a due composure 
of mind ; and those may be very impatient persons, and 
fret inwardly, who yet may express but little emotion 
in their outward demeanour. In patience, there must 
be a quiet, willing submission to the hand of God, 
which the scripture expresses by " taking up our cross," 
Matt. xvi. 24 ; — " receiving evil at the hands of God," 
Job ii. 10 ; — " accepting the punishment of our iniqui- 
ties," Lev. xxvi. 41, which all signify the willing sub- 
mission of the soul under whatever God shall see lit to 
lay upon it. - It is also a calming of all those impetuous 
storms and tempests, which are apt to arise in a man's 
heart, when he is under any heavy suffering. Indeed, 
it is impossible but the affections will be stirring; 
but patience takes off the eagerness and bitterness of 
them ; it ought to keep them from excess, that the soul 
may not be ruffled into a tempest by them — that all 



ON AFFLICTION AND DESERTION. 259 

those violent emotions, whicli distract reason, rend the 
soul to pieces_5 and make men unfit for the service of 
God or the employments of their lives ; these patience 
ought to quell and suppress. It teaches us to do so 
upon right grounds. It looks off from the absolute 
nature of the affliction, considered as it is in itself, 
to the relative nature of it — as it is dispensed to us by 
God , and so concludes, that though the cup in itself 
be bitter, yet, in our Father's hand it is salutary, and 
knows that it shall work for our advantage — make us 
partakers of God's holiness here, and meeten us for 
glory hereafter. What said St. Paul, when he spoke 
of the bonds and afflictions that awaited him ? — " None 
of these things move me." But an impatient man flies 
out against heaven and earth — blasphemes God and 
curses men — rages at his sufferings, and gnaws the 
very chains that tie him up ; and instead of humbling 
himself under God's chastening hand, is exasperated 
by his punishment ; and with that impious king, cries 
out in ail the extremity of his anguish, "This evii is of 
the Lord — why should I wait upon the Lord any longer ?" 
2 Kings vi. 33. The sense that God had done it, should 
lay a check upon all intemperate eruptions of our grief 
and passions. It should prevent us from presump- 
tuously expostulating with His infinite sovereignty. 
Shall we, vile dust and ashes, dare to control his pro- 
ceedings, or take upon us to censure any of his dis- 
pensations ? See a most notable instance of this 
patience in Aaron, when his two sons^ Nadab and 
Abihu, were destroyed by a most unparalleled judgment, 
and Moses brings him the sad tidings ; tidings, which 
we should expect would have caused him to break 
forth into some passionate complaint; it is said, that 
"Aaron held his peace," Lev. x. 3; he uttered not a 

R 2 



260 



ON AFFLICTION AND DESERTION. 



word — it was the Lord's doing ; and as it was wonderful, 
so it was just and righteous in his eyes. 

Another work of patience under sufferings is self-resig- 
nation to the sovereign will of almighty God. It makes 
a christian renounce his own interests and concerns, and 
lay down his all, his designs, his hopes, all his posses- 
sions and enjoyments at the feet of God, desiring his 
wisdom to choose for him, and to carve him out that 
portion which he knows to be most fitting for him. 
Fretfulness and impatience do always proceed from self- 
love. When we are deeply engaged in an eager pursuit 
of that we desire, we are apt to storm when any cross pro- 
vidences interpose to defeat our expectations; for, whilst 
we set up ourselves as our highest and utmost end, and 
seek only our own temporal profit, we must needs take 
it impatiently, if anything fall out contrary to our hopes 
and desires. A cross lies very heavy, and is an insupport- 
able load upon a selfish man. And he, that makes this 
world his all, must needs look upon himself as uttterly 
ruined and undone, if God take from him that wherein 
he placeth his highest happiness; and therefore, no 
wonder if he break out into passionate and intemperate 
exclamations. But a truly patient soul puts a lower 
estimate upon these things ; he values them, indeed, as 
comforts ; otherwise there could be no trial, and so no 
patience in the loss of them : but he values them not 
as his chief, nor his only good ; he looks not upon him- 
self as undone ; still he hath God, and Christ, and his 
grace left. And, as patience works the soul to a self- 
denying, so it does likewise to a submissive frame and 
temper. When it hath brought a man to renounce his 
own will, it then resolves him into the will of God ; it 
takes him out of his own hands, and puts him into 
God's. Here patience finds its footing in the deepest 



ON AFFLICTION AND DESERTION. 



261 



waters of affliction : upon this ground it stands, and 
upon this it fixeth, It is the will and good pleasure 
of my Father^ that thus and thus it shall be with me ; 
and^ therefore^ so be it." Indeed, Christianity lies in con- 
forming our wills to the will of God ; that there should 
be but one will between God and us ; and that this 
should be God's most wise and righteous will. The will 
of His precept he hath made known to us by his word ; 
and to that we ought to submit our wills, by a cheerful 
performance of what he hath commanded. The will of 
His purpose, he makes known to us by his providence; 
and to that we ought humbly to submit, by a quiet 
bearing of whatsoever he shall see good to inflict. Art 
thou poor, or despised, or diseased, afflicted by God, 
or persecuted by men ? set patience on work, and this 
will lighten thy burden, and ease thy troubled soul ; by 
reflecting that it is the will of God to have it so, a 
patient christian wills that the will of God should take 
place and have its accomplishment. And indeed there is 
great reason he should do so ; for he knows that the issue 
will be to his exceeding great advantage. And, there- 
fore, if the Lord will, he dare not gainsay ; but with a 
holy meekness, he surrenders up his will, as no longer 
his, but resolved into the will of his Father. Another 
important work of patience is, the reconciling a man 

TO THE INSTRUMENTS OF HIS SUFFERINGS, tO make him 

willing to forgive them himself, and to pray God for 
their pardon and forgiveness — who is far more, offended 
by them than we can be. 

Thus our Lord Jesus Christ, who is set forth to us 
in scripture as the great example of all grace, but more 
especially of this of patience, pours out his prayers for 
those who were pouring out his blood : " Father forgive 
them, for they know not what they do," Luke xxiii. 



262 



ON AFFLICTION AND DESERTION. 



34. Men^ on the contrary, even christians, when they 
are wronged, are bitter and resentful, and shoot out 
their arrows, even bitter words," Psalm Ixiv. 3. They 
nourish an implacable hatred in their hearts against all 
whom they apprehend to have been the causes of those 
wrongs and sufferings which they undergo. Now what 
doth this prove, but that we look not at God in our suffer- 
ings ? We eye not His hand, nor his providence in bring- 
ing them upon us ; we consider not that their malice is 
overruled by his wisdom, and that he makes use of it to 
accomplish his own purposes and designs ; and so, while, 
like dogs, we bite and snarl at the stones that are thrown 
at us we do in fact but fly at Him that casts them. 
Whereas, a truly patient spirit looks above and beyond 
the wickedness and malice of men, to the justice and 
wisdom of God ; and this suppresses the ebullitions of 
his passions and all attempts at revenge, which else his 
wrath and corrupt nature would prompt him to take. 

The last work of patience, that I would mention, is 
to obstruct all unlawful ways of deliverance from those 
sufferings under which we lie. Patience will not suffer a 
christian to accept of deliverance, if he cannot keep his 
conscience without stain, as well as his outward man 
from trouble ; he will not make such an unworthy ex- 
change as to leave his conscience to suffer in its stead ; 
no, rather let bonds and afflictions, reproach and death, 
do their worst, than that he should hazard his soul, to 
save his skin ; if he cannot break through a sad entangling 
providence but by breaking a command, let the worst 
come that can come, he keeps his station, and will not 
move one foot without the compass of the word, though 
he might thereby escape all his sorrows and sufferings. 
This patience it was that made the holy martyrs (Heb. 
xi.) generously scorn to accept deliverance, when it was 



ON AFFLICTION AND DESERTION. 



263 



tendered to them upon unworthy terms ; they were not 
so stupid^ nor so profuse of their lives, as to cast them 
away, could they have both saved them and their reli- 
gion too, but, when the condition of their temporal 
safety was their eternal destruction, when they could 
no longer live here unless they consented to die for ever, 
welcome then death, and torments, the rack and the 
fire. 

And thus you see what is the proper work of a chris- 
tian's patience. It is to quiet and compose the spirits 
of the afflicted — to put a stop to all immoderate and 
murmuring complaints — to make us willingly resign up 
ourselves to the sovereign will and disposal of God — to 
render us placable and reconcilable to the instruments 
of our sufferings, and lastly, to prevent all unlawful ways 
of deliverance. 

LXXXVIII. Grace does not steel the faithful heart. 
That it should know no ill ; 
We learn to kiss the chast'ning rod. 
And feel its sharpness still. 

The christian would not have his lot 

Be other than it is ; 
For, while his Father rules the world, 
He knows that world is his. 

He knows that He who gave the best, 

Will give him all beside ; 
Assur'd that ev'ry good he asks 
Is evil, if denied. 

When clouds of sorrow gather round. 

His bosom owns no fear : 
He knows, where'er his portion be. 
His God will still be there. 



264 



ON AFFLICTION AND DESERTION. 



And when the threaten'd storm is burst, 

Whate'er the trial be. 
Something yet whispers him within, 

*'Be still, for it is He !" 

Poor nature, ever weak, will shrink 

From the afflictive stroke ; 
But faith disclaims the hasty plaint. 

Impatient nature spoke. 

He knows it is his Father's will. 

And therefore it is good. 
Nor would he venture, by a wish. 

To change it if he could. 

His grateful bosom quickly learns 

Its sorrows to disown ; 
Yields to his pleasure, and forgets 

The choice was not his own. 

LXXXIX. The wheels of this world sometimes run 
very cross, not only to the expectation of God's people, 
but to their sensible interests ; for, contrary to what is 
their true and real interest they cannot run, Rom. 
viii. 28. All things must be theirs, that will conduce 
to their real good, profit, and advantage. But God's 
dispensations to them in this life are sometimes very 
afflictive, very ungrateful to sense. Now what a relief 
is it to the child of God to be assured of this, to 
be rooted and confirmed in this, that there is a 
Divine providence extending itself to all the motions 
and actions of creatures — to all the suspensions, omis- 
sions, and cessations of creatures' actions. Hence follow 
divers things which may be of great relief to us under 
our disquietudes, when we consider, that all things that 
work contrary to our expectation are things ordered by 



ON AFFLICTION AND DESERTION. 



265 



Providence ! It is wonderful how great an affliction 
this thing is even to persons of a more thoughtful and 
reflective mind, who do not receive this doctrine. They 
suppose, if such or such a thing had been done, such 
an event would not have happened j-^yet was not the 
hand of God in it ? Had the providence of God no 
influence upon the omission of such means as were 
omitted, or the use of such things as thou conceivest 
were pernicious ? It is true, if we have knowingly or 
wilfully omitted probable means, we have cause for some 
reflection 5 yet even in that case the providence of God, 
reaching to all events, should be some relief to us. In 
this sense it is no blasphemy to say, God often decei- 
veth the physician, that is, suffereth him to err under 
false apprehension. There is not an omission that 
Providence hath not influenced, not, a cessation of one 
usual action in a natural agent — not a contrary operation 
of it, but the providence of God hath influenced it. 

If the providence of God influences all events, and 
that too by eff'ecting them, if not sinful, they must, as 
to the people of God, be good, and for good, and the pro- 
ducts both of infinite wisdom, and of infinite goodness. 
It is our unhappiness that we judge of events in this 
world by sense, and not by faith. This makes us call 
many things evil ; indeed there is nothing can happen to 
a christian truly evil, for the hand of his Father must be 
in it ; and never did a good father knowingly mix a 
potion of poison for his child, and with his own hand 
give it him to drink. We do not ask evil of God; 
and He that heareth our prayers, will not when we 
ask him bread give us a stone, nor when we ask him 
a fish, give us a scorpion. If we that are evil, know 
how to give good things to those that ask them of 
us, much more shall our heavenly Father know how 



266 



ON AFFLICTION AND DESERTION. 



to give good things to his children, asking them of 
him." In this we may be secm-e. If the providence 
of God influences all the events of the world, he so 
regulates them, that although they may prove to sense 
joyless and afflictive, yet they shall never prove real 
evils to those that fear God ; but, in the issue, appear 
the products, not only of infinite wisdom, but also of 
infinite goodness. Thus far the doctrine of Divine 
providence is a fountain of consolation to the people 
of God. 

Let us inquire then what duty we may conclude from 
hence — and that is very much. I shall instance some 
few particulars. 

1. Is there a Divine Providence ? — and doth this in- 
fluence all events ? Let us learn then the necessity of 
faith, to commit all our ways to God — to trust solely 
in him, and depend upon him. It is a duty we are 
often called to in scripture, and that with respect to 
our persons, our affairs, and our ways. Wherefore 
let them that suffer according to the will of God, 
commit the keeping of their souls unto Him in well 
doing, as unto a faithful Creator," 1 Peter iv. 19. Our 
Saviour presseth it in opposition to two things. The 
fear of man : — " And fear not them which kill the body, 
but are not able to kill the soul : but rather fear him, 
which is able to destroy both body and soul in hell," 
Matt. X. 28. Again, he presseth it in opposition to too 
great solicitude : " Therefore, I say unto you, take no 
thought for your life, what ye shall eat, or what 
ye shall drink, nor yet for your body, what ye 
shall put on," Matt. vi. 25. This he presseth from 
God's providence, for the lilies, the birds, &c., ver. 
26—31. 

With respect to our own private affairs, and the 



ON AFFLICTION AND DESERTION. 



267 



events of things in the world, so far as they con- 
cern us^ the Psahiiist bids us Cast thy burden upon 
the Lord, and he shall sustain thee," Psalm Iv. 22. 

Trust in the Lord, and do good," Psalm xxxvii. 3. 
" Commit thy way unto the Lord ; trust also in him^ 
and he shall bring it to pass," ver. 5. " Commit thy 
works unto the Lord, and thy thoughts shall be estab- 
lished," Prov. xvi. 3. Man troubleth himself in vain, 
both with care and fear — the child of God especially : 
we will not let God rule and govern the world. But 
surely, if there is a God in the world, an eternal, 
unchangeable, almighty God, infinitely wise, and most 
merciful, that filleth all places, that never slumbereth 
nor sleepeth, seeing and hearing all things ; and this 
God infinitely active, influencing all beings, all motions 
and actions of beings : and if He hath any children, 
people, or servants in the world, whom he loveth^ 
delighteth in, and careth for, surely these people may 
trust Him, and commit themselves and their ways to 
Him. Who may trust God ? — Who may commit their 
ways to him, if they should not ? Let them therefore, 
say with David, O Israel, trust thou in the Lord ; O 
house of Aaron, trust thou in the Lord ; ye that fear the 
Lord, trust in the Lord." Be not over anxious, be not 
sinfully afraid as to any events. There is a God that 
ruleth in the earth, that overseeth the world. But this 
trusting in God must be in doing good, our souls must 
be committed to the Lord in well doing, 1 Pet. iv. 19. 
His promise to his people is, He shall give his angels 
charge over thee, to keep thee in all thy ways^" Psalm 
xci. n. But then "thy ways must be his ways." 
There is no trusting in the Lord, without walking in 
his way. The unholy- walking man hath no foundation 
to trust God for any good, he hath no promise to 



268 



ON AFFLICTION AND DESERTION. 



ground his trust upon. And we must, notwithstanding 
the providence of God, trust in the use of proper 
means. The reason for this is because the precept com- 
mands the use of lawful means. Trusting God is indeed 
exclusive of the use of means, but it always includes 
the use of means that are proper and lawful, Isaiah xlv. 
11, 12, 19. To refuse proper and lawful means, and 
talk of trusting God, is to tempt him, not to trust him. 
It includes also the use of religious means, — such as the 
waiting upon God in the use of his ordinances, the 
word, sacraments, and prayer. For these things, saith 
God, I will be inquired of by the house of Israel." 
Prayer is a general means instituted by God for the ob- 
taining of any mercy. But I say, supposing these three 
things, that a child of God keeps in the Lord's way, and 
has used all proper means for an event which he has 
desired, and sought the Lord for it by prayer. This 
doctrine of a Divine providence shows him the highest 
reason imaginable for his committing both his person 
and his ways to God, without any anxious solicitude, or 
distracting fears ; because, He is the Lord, that careth 
for us, therefore, we should cast all our care on him," 
1 Peter v. 7- 

2. A second thing which is our duty, and consequent 
to this doctrine of Divine providence, is, a pious security 
in all states and conditions, with respect to all events. 
There is a sinful security which all christians ought 
to avoid. Security, is the freedom of the mind from 
all carking care, as to this or that thing. Now it is 
sinful, when the ground of it is some carnal confidence, 
— a relying upon some arm of flesh. There is a curse 
attached to it, as the prophet says, Jer. xvii. 5. Thus 
the Jews were often secure upon the view of their great 
allies, Assyria and Egypt. In like manner, people may 



ON AFFLICTION AND DESERTION. 



269 



be secure on account of the power or favor of men. 
We are commanded " to cease from man, whose breath 
is in his nostrils," Isaiah ii. 22. It is sinful too, when 
there is a pretended confidence in God, but not con- 
joined with a holy walking. Take heed of such a secu- 
rity as this. That, which is christian security, is the 
fruit of a confidence in God. When the minds of his 
people are upon the view of a Divine providence, calm, 
and free from distractions and over-anxiety as to the 
event of things. This, I say, is every christian's 
duty ; and if there be such a Divine providence, it 
is the most reasonable thing in the world. God is 
the highest rational agent, and must work for some 
ends, and those the best. The great end is His own 
glory, the subordinate end is the good of his people. 
Now then if he hath in his working an influence upon 
all events, certainly that christian that loves and fears 
God, has all imaginable reason to sit down quiet, and 
be secure : God sees all things, and his hand is upon and 
in all things — he has his own end in view, and a power 
to turn all things, and to make them serve his ends. 
Therefore, in the darkest day we may trust in Him. We 
have at all times reason "to rejoice in the Lord, and 
again to rejoice." What then mean the disquietments — 
the anxieties — the confusion of our thoughts ? Are they 
not tacit denials or suspicions of the workings of Divine 
providence ? Are they not indications of our weak faith ? 
Certainly, if we had faith as a grain of mustard seed," 
we should trust still in God, and praise him." 

3. A third duty, which this doctrine of Divine pro- 
vidence will evidence as reasonable for us, is a patient 
waiting for God under all the displeasing varieties of 
this life. A duty, which in scripture you will find 
called for by God, and by his servants, who have 



270 



ON AFFLICTION AND DESERTION. 



spoken in his name, Psalm xxvii. 14; Psalm xxxvii. 
7, 34 ; Prov. xx. 22 ; Hosea xii. 6 ; and also as often 
resolved upon by the servants of God, Job xiv. 14 ; 
Psalm XXV. 21 ; Psalm lii. 9, and in many other places; 
and there are many excellent promises that are made 
to it. Psalm xxxvii. 9 ; Isaiah xlix. 23. It excludes all 
murmuring, repining, and discontent at any of God's 
dealings — all uses of unlawful means to help ourselves : 
it is an habit of grace, which in the midst of the most 
adverse and afflictive providences teaches us to stand 
still, and see the salvation of God." It keeps a chris- 
tian in his station — in the paths of holiness, under the 
most cross and thwarting providences — in the most 
dark and gloomy days, and the greatest confusion we 
see in the world, or in our own circumstances. The 
failure of this is like the starting of the ballast in a ship 
in a storm ; every ship that goeth to sea hath a ballast 
of stones, or some weighty substance, which keeps it 
even upon the waters ; if in a storm the ballast start so 
that it be thrown on one side and give not a just poise 
to the ship, there is great danger of a wreck, the ship 
presently lies on one side. Active patience, or waiting 
for God in a storm of providence, is that which keepeth 
the soul poised ; if this ballast start, there is great 
danger of the soul's being overwhelmed. Now this 
doctrine of Providence, extending to all events of our 
lives, shows the reasonableness of this patient waiting. 
Does a storm, a whirlwind, an hurricane overtake us, 
it lets us know that God is in that storm — God is in 
that whirlwind — that hurricane is not without the Lord, 
and God is not out of it. If the enemies of God's 
people could raise a storm without the Lord, or when 
they have raised it, could shut God out of the govern- 
ment of it, it were something : but they can do none 



ON AFFLICTION AND DESERTION. 



271 



of this ; we know the malice of their natures^ and their 
designs^ and might fear them, had we not confidence 
in God, and in a patient waiting for him. Let this 
then influence our souls to look for God, while ^^he 
hideth himself from the house of Jacob." It is good to 
wait upon God ; for none yet that ever waited for God, 
returned ashamed. Besides it is our duty to do so. 
He is a great sovereign. He requires this homage from 
our souls. 

4. Fourthly, this doctrine of a Divine providence, 
shows the reasonableness of a passive patience, or sub- 
mission to, and contentment with our lot and portion 
in this world, under the most afflictive and adverse 
issues. Nothing comes to pass without the will of God, 
It is true, while we are here, we walk in the midst of 
briars and thorns — we are subject to a thousand ac- 
cidents, afflictions in our bodies — troubles in our spirits 
— crosses in our relations — and in our affairs in the 
world ; but it is the great effect of faith, to make us 

glory in tribulations." And if this doctrine of a 
Divine providence, doth not show us a sufficient ground 
" to glory in tribulations," which is an exercise of 
grace, most proper in such a state ; yet surely the 
consideration that God influences all events, showeth 
us a great reason why we should be submissive ; pos- 
sessing our souls with patience under the most afflic- 
tive contingencies of this life. Is affliction come upon 
thee ? Are crosses in thy estate — thy relations — come 
upon thee ? Think not that any of them came upon thee 
without God, either willing them or influencing them — 
ordering the causes of them. Now if we do but look 
upon His wisdom and infinite goodness ; if we do but 
look upon him as our Father ; if we do but believe that 
nothing can seem to God good to bring upon his people. 



272 



ON AFFLICTION AND DESERTION. 



but what is really and truly for their good — he cannot 
but give good things, dispense and deal out good things 
unto his children. Is not this reason enough to submit 
yourselves unto God under his severest dispensations ? 

This doctrine of providence lets us see the more espe- 
cial necessity of solemn and urgent prayer upon more 
especial emergencies ; when we have more eminent and 
high concerns upon some special undertakings, or when 
some imminent danger threatens us. This doth more 
particularly oblige us to be more earnest and impor- 
tunate with God. It is the precept of the wise man, 
"In all thy ways acknowledge him, and he shall di- 
rect thy paths," Prov. iii. 6. And accordingly, it hath 
been the practice of the people of God, as you see 
throughout holy writ ; and it is the practice of his 
people still. Now this doctrine justifieth this practice 
of the people of God as a very reasonable practice of 
all those that have any knowledge of God, or any 
desire to maintain fellowship and communion with 
him. 

And, lastly, as it evinces the duty and reasonableness 
both of daily, and of solemn, and extraordinary prayer, 
so it evinces also the duty, of daily, and more solemn, 
and extraordinary praises. We have not a good thing 
happens to us, but there is the hand of God in it. It 
may be some created being hath been the instrument 
to bring it to our hand ; but the action or motion of 
that created being has been influenced by God. The 
event or issue hath been ordered, governed, and directed 
by God : the hand of God is in every day's health and 
protection, in every night's sleep and preservation. 
But this is obvious to every christian, of how mean a 
capacity soever. 

Learn then in all extremities to trust the Lord, and 



ON AFFLICTION AND DESERTION. 



273 



not man, for God is an everlasting refuge ; " Put not 
your trust in princes, nor in the son of man, in wiiom 
there is no help 5" that which they can do for you is 
but for this life at most. Is it not then better to trust 
in Him, who is able to defend you to all eternity ? For 
He that made heaven and earth, continues for ever. 
This use the Psalmist makes of it : Lord, thou hast 
been our dwelling place in all generations," Psalm xc. 1, 
as if he should say, Lord thou hast been a refuge to 
the church, thou wast so in Abraham's time — in Pha- 
raoh's time. Consider, that God is a refuge to his 
people not only from generation to generation, but from 
everlasting to everlasting. Trust in him at all times 5 
ye people, pour out your heart before liim : God is a 
refuge for us. Selah," Psalm Ixii. 8, 

XC. Far beyond all comprehension 

Is Jehovah's cov'nant love ; 
Who can fathom its dimension. 
Or its unknown limits prove ? 

Ere the earth upon its basis. 

By creating pow'r was built. 
His designs were good and gracious. 

For removing human guilt. 

Nought foreseen thy love excited. 

Faith, or good desires in me ; 
But, because thy grace delighted 

To be sovereign and free. 

Freely thou wilt bring to heaven 

All thy chosen ransom'd race ; 
Who to thee, their head, we're given. 

In the covenant of grace. 
S 



274 



ON AFFLICTION AND DESERTION. 



XCI. Sometimes God makes his people wait so long, 
that their eyes even fail in waiting, that is, their faith, 
hope, and patience are almost spent, and they are ready 
to give over looking out for deliverance. Two things 
make our waiting tedious : — the sharpness of afflictions, 
and the length of them ; long delays of help, and great 
troubles in the mean time : — the depth of the calamity, 
or the sharpness of the trial may occasion this failing. 
^^My heart panteth, my strength faileth me; as for the light 
of mine eyes, it also is gone from me," Psalm xxxviii. 
10. The length of troubles or the protraction of deliver- 
ance may occasion this. As the bodily eye is tired with 
long looking, so doth the soul begin to be weary, when 
this expectation is drawn out at length : " Mine eyes fail 
for thy word, saying. When wilt thou comfort me ?" 
The delay gives rise to despondency. The sufferings 
of God's children may be sometimes long : God order- 
eth it so, that faith, hope, and patience may have their 
perfect work : That ye be not slothful, but fol- 
lowers of them who through faith and patience inherit 
the promises," Heb. vi. 12; pointing out the means 
whereby God's people inherit the promises. There is 
an intervening time between the promise and the ac- 
complishment. Intervening difficulties to be overcome : 
^' knowing this, that the trying of your faith worketh 
patience," James i. 3. The apostle says, " Hope, that 
is seen, is not hope," Rom. viii. 24. Those, that have 
received a great measure of faith, have a great measure 
of trials ; their troubles are greater, that their graces 
may be the more exercised — that many stubborn tempers 
may be broken. God useth to suffer the enemies 
of his people to break up their fallow ground, that 
they sow not among thorns," Jer. iv, 3. " The 
ploughers ploughed upon my back ; they made long fur- 



ON A.FFL1CTI0N AND DESERTION. 275 

rows/' Psalm cxxix. 3. We have proud and stiff hearts, 
therefore the plough of persecution must needs go deep, 
that the seed of the word may sink in deeper, and 
thrive the more ; when the showers of grace have fallen 
upon it, and the Sun of Righteousness hath shone there- 
on, then the Lord of the soil will receive a richer crop. 
Thus the power of the Spirit is more seen. " Strength- 
ened with all might, according to his glorious power, 
unto all patience, and longsuffering, with joyfulness,^' 
Col. i. 11. Not only patience, but also longsuffering, 
vrhich is patience extended under continued troubles. 
Some can endure a sharp brunt of sufferings, but tire 
under long affliction : some go drooping and heavily 
under it, while others are enabled to " count it all joy, 
while they fall into divers temptations," James i. 2. 
It is for these and many other reasons, that God doth 
permit our sufferings to be long. The strongest believer 
may faint in trouble, therefore it should be their com- 
fort to know that God will not try them above their 
strength, 1 Cor. x. 13. Either he will give more grace, 
or else he will abate the power of the temptation. 
Grace is not so perfect in any of God's children as to be 
above all weakening by assaults. Who would have thought 
that a meek Moses would have been angry ? Psalm cvi. 
33 ; there are remains of sin unmortified, such as may 
be awakened in the most advanced christians. More- 
over temptations raise strange clouds and mists in the 
soul, so that though the child of God can admit prin- 
ciples, yet he cannot reconcile providences with them : 
" Righteous art thou, O Lord, yet let me talk with 
thee of thy judgments," Jer. xii. 1. It is not to be 
questioned, nay not even doubted of, that God is upright 
and just in all his dealings ; yet we often cannot dis- 
cover what mean those passages of his providence. 

s 2 



276 



ON AFFLICTION AND DESERTION. 



Our thoughts are strangely confused^ our minds are 
overset. " Wherefore lookest thou upon them that deal 
treacherously^ and holdest thy tongue^ when the wicked 
devoureth the man that is more righteous than he," 
Hab. i. 13. They wonder that God can bear with the 
enemy in their treachery and violence against his church 
and people. They know not how to reconcile His dis- 
pensations with his nature and attributes ; though they 
have faith enough to justify God, yet is there still re- 
mains of unbelief to question his providence, when the 
heart is overcharged with fears. Truly God is good to 
Israel, but my feet were almost gone, my steps had well 
nigh slipped," Psalm Ixxiii. 1, 2. They hold fast the 
conclusion that God is good to Israel." Our affec- 
tions too are impetuous and hasty, and if God give us 
not present satisfaction, we question his love and care 
of us : I said in my haste, I am cut off," Psalm xxxi. 
22; "I am cast out of thy sight," Jonah ii. 4. So 
that if God confute not our unbelief by some sudden 
experience, or the word contain not a suitable supply, 
or the principle of grace in some measure withstand, 
the soul is ready to be swallowed up in the whirlpool 
of despair. Thus precipitate are we while we listen to 
the voice of the flesh ; we are apt to count all our 
troubles, God's total desertion of us. Such an hasty 
principle have we within us, that will hurry us to despe- 
rate conclusions, as if it were in vain to wait for God any 
longer. What a warmth of faith and zeal have we at 
first ! We lose, after a time, our first love, so our first 
faith. Ye did run well, who did hinder you?" Gal. 
V. 7' There is a great forwardness at first, which 
abateth afterwards : men grow remiss, and " faint in 
their minds " from one degree to another. This failing 
is but an infirmity of God's people ; though their hope 



ON AFFLICTION AND DESERTION. 



277 



be weak and ready to faint^ it never dies. It is an 
infirmity of the better sort, not like the atheism and 
malignity of the ungodly. This distemper is not in- 
cidental to carnal men : " Mine eyes fail with looking 
up," Psalm xxxviii. 14. It argues a vehemency in our 
hope ; they, that mind not spiritual things, are never 
troubled with such a spiritual disease ; for this failing 
cannot be but where there is vehemency of desire and 
expectation. The world feel none of this, for there is 
a difference between them and others ; though God's 
people have their weaknesses, yet their faith doth not 
quite expire — they are weary of watching, but they 
do not give up waiting. Fainting is one thing, and 
death is another ; they strive against the temptation, 
though no end of their difficulties may appear, they 
wait still — keep looking upwards, though the vigour of 
the eye be abated by long exercise. There is life in 
them, though not that liveliness the}^ themselves could 
wish. They do not fall to rise no more, nor are they 
quite overthrown by the blast of temptation. They 
confess their weakness to God, take shame to them- 
selves, and beg new strength. It is an excellent way 
to cure such distempers, to lay them forth before God 
in prayer, for he helpeth the weak in their conflicts. 
When we debate dark cases with our own hearts, we 
entangle ourselves the more. 

This should reprove our despondency and impatience, 
when we cannot bear a little while ; Christ reproached 
his disciples, What, could ye not watch with me one 
hour?" Matt. xxvi. 40. With some their whole voyage 
is through storms : Christ bids us take up our cross 
daily, Luke ix. 23. Some are kept all their life long 
under this discipline ; — and shall we bear no check from 
Providence ? We would have all done in an hour or 



278 



ON AFFLICTION AND DESERTION. 



in a year ; we can bear nothing when God calleth us to 
bear much and long. Beware, lest if we cannot abate 
a little of our wonted comfort, God should strip us of 
all. Let us look for longsufferings : we need much grace, 
because we know not how long our great troubles may 
last. Sufferings are like to be long when the cross 
maketh little improvement — carrieth little conviction 
with it. While the stubbornness of the child continues, 
the blows are continued. God will withdraw himself till 
his people ^^acknowledge their offence,^' Hosea v. 15. 
When we eye instruments, and pour out our rage upon 
them, or look for deliverance when we repent not ; when 
provocations are long, then will it happen to us as to 
the children of Israel : If thou wilt not observe to do 
all the words of this law that are written in this book, 
that thou mayest fear this glorious and fearful name, 
THE LORD THY GOD ; then the Lord will make 
thy plagues wonderful, and the plagues of thy seed, even 
great plagues, and of long continuance, and sore sick- 
nesses, and of long continuance," Deut. xxviii. 58, 59. 

XCII. God doth sometimes bring such trials and 
afflictions on his people, as shall hold them all their 
days, and scarce afford them any intermission ; and, if it 
prove so with thee, O christian, know that thy patience 
ought to run parallel with thy trouble. If God will not 
take thy burden off, but make thee travel with it till the 
evening, till thou liest down to take thy rest in the 
grave, thy patience must hold out till then, if thou 
wouldest have it perfect. Look then, upon thyself as a 
traveller; make account that, whatsoever burden God 
is pleased to lay upon thee, he may perhaps not take it 
off till thou come to the end of thy journey. If he 
discharge thee of it sooner, acknowledge his mercy ; 



ON AFFLICTION AND DESERTION. 



279 



but be sure thou discharge not thy patience, before God 
discharge thy burden. Sometimes our sorrows are very 
deep— our burdens very heavy ; and God brings upon us 
not only long, but sharp sufferings ; he may give thee 
a deep draught of the bitter cup, and squeeze into it 
the very quintessence of gall and wormwood. Now, in 
this case, thy patience must be strong, as well as last- 
ing. But, " if thou faint in the day of adversity, thy 
strength is small," Pro v. xxiv. 10. Thou must suffer 
too, and not repine ; otherwise thy patience is only 
extorted ; thou must thank and bless that God, taking 
from thee whom thou didst bless giving to thee. 

The motives to patience are many and powerful; and 
such, indeed, they had need be, to persuade our fretful 
natures, to the exercise of so hard a grace. There are 
none of us, who at all reflect upon the working of our 
own spirits, but find it a difficult matter to keep down 
the risings of our unruly passions. When a cross provi- 
dence intervenes, either to frustrate our expectations, or 
deprive us of our present enjoyments, they will rebel; 
so that it is almost as easy an undertaking to persuade 
the sea into a calm, when winds and storms beat boist- 
erously upon it, as it is to compose the minds of men 
into an equal temper, when they are assaulted with any 
cross providences. Yet grace can work those wonders, 
which nature cannot ; and that God, to whom all things 
are possible, can make our hearts calm, when our out- 
ward condition is tempestuous ; and though he lets 
forth his winds upon us, can keep us from being ruffled 
by them ; and lay the same command upon our passions, 
as Christ did upon the waves, " Peace, be still." There 
is nothing more necessary for a christian, in the whole 
conduct of his life, than the work and exercise of 
patience. What saith the apostle ? " Ye have need of 



280 



ON AFFLICTION AND DESERTION. 



patience, that, after ye have done the will of God, ye 
might receive the promise," Heb. x. 36. It is a most 
necessary grace for a christian, not only as all other 
graces are necessary to make him such, but the apostle 
speaks of it by way of special remark, "Ye have need 
of patience," need of the continual exercise, strength, 
and perfection of this grace. Our whole life is but a 
scene of sorrows and troubles. They spring up thick 
about us, and surround us in every condition : in what- 
ever state of life thou mayest be, still thou shalt find 
something to molest and disquiet thee, for our rest is 
not here. Who can recount the personal, domestic, or 
more public sorrows, which he undergoes ? as if breath 
were only given to us to spend it in sighs and groans. 
The truth is, we pass through the world as men that run 
the gauntlet, and must receive a lash at every step we 
take, Job v. 7* Trouble is man's inheritance, it descends 
to him from his father Adam ; entailed upon him by the 
curse of the law annexed to our first transgression : 
our troubles come upon us naturally and spoiitaneoualy. 
Now, if sufferings do thus make up the greatest part of 
our lives, is it not absolutely necessary to fortify our 
hearts with patience — quietly and meekly to bear what- 
soever it shall seem good to the all-wise providence of 
God to inflict upon us ? Afflictions are necessary for 
us ; more necessary and more advantageous than pros- 
perity ; to arouse our sloth, and awaken our security ; 
to make us remember God and ourselves. And shall 
afflictions be thus necessary for us, and shall we not 
have patience to undergo them ? While thou livest in 
this world, thou sailest upon a rough sea : the waves 
rise high ; and wilt thou expose thyself to these storms, 
like a forlorn vessel without ballast to be tossed up and 
down, ready to be swallowed up every moment, or 



ON AFFLICTION AND DESERTION. 



281 



dashed against every rock in thy way ? Patience too 
lightens the afflictions we suffer. The same burden shall 
not^ by this means, have the same weight in it. 
There is a certain skill in taking up our load upon us, 
to make it sit easy ; whereas, others that take it up unto- 
wardly find it most oppressive; let the same affliction 
befal two persons ; the one a patient, meek, self-resign- 
ing soul ; the other a proud, fretful one, that repines 
and murmurs at every cross, and every disappointment ; 
and with how much more ease shall the one bear it than 
the other ! the burden is the very same, but with the 
one it doth not wring nor pinch him, but the other's 
impatience hath galled him, and every burden is more 
intolerable to him, because it lies upon a raw and sore 
spirit. And therefore, since sufferings are unavoidable 
in this life, which is a vale of tears and misery, if thou 
wouldest make thy sufferings supportable, fret not thyself 
at any dispensation of the Divine Providence ; and what- 
soever burden it shall please God to laj^ upon thee, add 
not to it by thy impatience ; be not ingenious to torment 
thyself by thy own troublesome thoughts and reflections, 
nor to find out circumstances to aggravate thy sufferings; 
swallow down the bitter draught that God has put 
into thy hand, for so the trouble will be sooner over and 
less distasteful. It is not so much the wearing, as the 
striving with our yoke, that wrings and galls us; and, 
as it is with beasts caught in a snare, so it is with 
impatient men ; the more they struggle, the faster they 
draw the knot, make their sufferings the greater, and their 
escape impossible. But patience gives the soul some lib- 
erty under afflictions ; the christian may be " troubled on 
every side, but yet he is not distressed." He is God's 
prisoner; and though the afflictions come very close to his 
outward man and his temporal comfort, it can never eat 



282 



ON AFFLICTION AND DESERTION. 



into his spirit ; in this sense^ the iron enters not into 
his soul/' Possibly thou eyest only the instruments of 
thy sufferings — their disengenuous, unworthy and spiteful 
way of proceeding, some even " requiting evil for good," 
Jer. xviii. 20. Thy impatience may take advantage to 
fret and torment thee ; but, if thou wouldest look up to 
the principal cause, thou wouldest find abundant reason 
meekly to submit; for it is the hand and dispensation 
of God. There are many things in this reflection that 
should quiet our minds, under all the trials which we 
are exercised with. Consider that, God is the absolute 
and uncontrollable sovereign of the world. He doth 
whatsoever pleaseth him, in heaven, and earth, and with 
all things ; and none can stay his hand or say unto 
him, what doest thou ?" Dan. iv. 35. " It is in vain 
to strive with him ; for he giveth not account of any 
of his matters," Job xxxiii. 13. And wilt thou, O ar- 
rogant man, dispute with Him, why he hath so formed 
thee, or why he thus breaks thee ? Satisfy thyself, 
that, it is fit and reasonable that it should be with thee 
as it is ; for so is the sovereign will of God ; and his 
will, being the first and supreme cause, must needs be 
the highest reason in the world. Canst thou contend 
with the Almighty ; or wrest either His sceptre or rod 
out of his hand ? If not, what folly and madness is it, 
to vex and fret thyself at the accomplishment of that 
will upon thee, which never was, never can be frus- 
trated. We may impotently wish this or that to come 
to pass ; but alas ! where is our power to effect it ? 
Shall thy designs give laws to His purposes ? or will the 
course of second causes stoop to thy appointment, or 
run according to thy will ? It will only be our torture 
to struggle, when it is not in our power to dispose. And 
know, that thou dost insolently invade the prerogative 



ON AFFLICTION AND DESERTION. 283 

of the Almighty, when thou repinest at any of his dis- 
pensations; for it shows a rebellious will in thee to 
rescind his decrees, and disturb the order of his ad- 
ministration of affairs. Consider that, God is not only 
our sovereign, but he is our proprietor. All our com- 
forts and enjoyments, yea, our very selves, are infinitely 
more God's, than they are ours : he hath but lent them 
to us for our present use, but the title and property are 
still his own. And what hath busy man to do, to inter- 
meddle with what is not his own ? Thy children, thy 
estate, thy liberty, thy health, yea thy life itself, what- 
ever is dearest to thee, and most prized by thee, are not 
so much thine, as God's. What presumption then is 
it to prescribe unto Him, or to murmur against him, for 
disposing as he pleaseth, of what so entirely belongs 
to him ! May He not do what he will with his own ? 
Certain!}^, this consideration alone, were it well wrought 
into our hearts, should be sufficient to allay all our 
impatience, and silence all repining thoughts. That, 
since all is God's, we ought rather to bless him, and 
gratefully acknowledge his goodness, that he hath spared 
us any comforts so long, than to complain of his 
severity, that he is pleased to call for them again from 
us, and to require again what he only lent, but never 
alienated. 

Is it not an infinitely wise God that afflicts thee ? and I 
therefore, thou mayest well acquiesce in his provi- 
dences. If afflictions did only befal us by blind chance, if 
they were merely casual and contingent, without any in- 
telligent nature to overrule and guide them, we might pos- 
sibly give vent to our impatience, by exclaiming against 
illhap and bad fortune ; and it would be, if not more 
reasonable, yet at least, less impious : but, when all 
events are eternally scanned and premeditated — when / 



284 



ON AFFLICTION AND DESERTION. 



Infinite Wisdom hath maturely deliberated every minute 
circumstance of our lives — when there is not the least 
dust that falls into our eye^ but Infinite Wisdom foresaw 
and consulted about it, whether it should so fall out or 
no, infinite ages before the foundations of the world 
were laid — it is very foolish, as well as very wicked, 
for us blind men, to find fault with the conduct of 
Divine wisdom and foreknowledge. All thy sorrows 
and sufferings are chosen out for thee by that God who 
doth inflict them. He is a wise physician, that knows 
what ingredients, and what quantities of each are fittest 
for thee to take, and will so temper them, both for 
measure and time, as shall be most proper and healthful 
for thee. And if He prescribe thee a large and bitter 
draught, quiet the tumults of thy passions with this 
consideration, that it was his infinite skill that directed 
him so to do. Possibly He intends thee the greatest 
mercy, when he brings the sorest trials upon thee ; and 
by pruning and lopping thee, designs only that thou 
shalt grow more stately and beautiful. His wisdom 
often so manageth our affairs as to bring good out of 
evil, light out of darkness, and life itself out of death ; 
and that, of which at present we cannot conceive other- 
wise, but that it tends to our utter ruin, proves after- 
wards the only means of our safety and preservation. 
And therefore, since we ourselves are so infinitely foolish, 
and God so infinitely wise, we may well, with patience 
and thankfulness, give up the disposal and government 
of ourselves unto Him ; for, believe it, if God should 
model his providences according to our methods and 
contrivances, he need take no other way to curse and 
ruin us. 

Consider, God is a faithful God. He is faithful to his 
word and promise, which he certainly will fulfil in his 



ON AFFLICTION AND DESERTION. 



285 



due and appointed season. Now as there is no condition 
that needs more, so there is no condition that hath more 
promises made to it, than an afflicted and suffering con- 
dition. 

He hath promised to moderate all our afflictions, 
1 Cor. X. 13. He will proportion our burden to our 
strength. 

He hath promised his presence with, and his comforts 
and assistance to the afflicted, Isaiah xliii. 2. And cer- 
tainly, the presence and the consolations of God are such 
as can sweeten the most bitter condition, and make the 
waters of Marah pleasant and refreshing. 

He hath promised to rescue thee out of all thy dan- 
gers, and to deliver thee out of all thy sorrows and 
troubles. Job v. 19. 

He hath made thee that universal promise which 
shines above all the rest, as the sun in the firmament, 
and were enough, if there was no other besides, to give 
light and comfort to a believing soul under the saddest 
circumstances, that all our sorrows and sufferings shall, 
in the end, turn out to our advantage, Rom. viii. 28. 
What folly then is it to complain of our afflictions, when 
our afflictions are our great advantages ! And could we, 
with a wish, change our condition and make it such as 
we desire, yet it would be far worse with us than it is 
now. Look then unto God, the great Guide and Governor 
of all things. Consider His sovereignty, His wisdom. His 
fatherly mercy, and His faithfulness ; and if impatience 
have not tainted thy very reason, thou wilt find abun- 
dant cause to bear all thy burdens, not only with sub- 
mission, but with thankfulness. To this, let me add one 
more consideration concerning God ; and that is. He is a 
" God of patience^" Rom. xv. 5. And that, not only as 
he is the God that requires patience from us — not only 



286 



ON AFFLICTION AND DESERTION. 



as he is the God that gives patience to us — not only as 
he is the God that doth own and crown patience in us, 
but as he is the God that doth exercise infinite patience 
towards us. He bears more from us than we can pos- 
sibly bear from Him. He bears our sins^ whereas, we 
only bear his chastisements ; and sin is infinitely more 
contrary to God's nature, than suffering can be to ours. 
And how strange is it when we daily offer many horrid 
affronts against his Divine majesty, and yet expect that 
He should pass them by with patience ; that we should 
murmur and fret, and cannot quietly bear the least cor- 
rection from the hand of God ! 

Consider what thou hast deserved, and this will be a 
most unanswerable reason for patience under what thou 
feelest ; if God would extract the very spirit out of all 
the most bitter things in the world, and put this potion 
into thy cup, and make thee drink of it all thy days, 
yet, all this is nothing to what thou hast deserved. 
When thou liest under any misery or affliction, think 
with thyself, " this is nothing to one pang of hell-tor- 
ments, much less to an eternity of them. If I now feel 
so much pain when I am but a little touched with his 
finger ; oh ! what an intolerable anguish should I have 
felt had I now lain under the furious strokes of His al- 
mighty arm ! And shall I fret and be impatient, when I 
have infinitely more reason to bless God that it is no 
worse with me than it is to complain.'' Compare your 
sorrows with your deserts, and this will be a most ef- 
fectual means to excite you to a patient bearing of them. 
It is true that afflictions, in themselves considered, 
can have no great encomiums made of them ; for so, 
they are rather pernicious, than any way conducible to 
the welfare of those that suffer them ; that man must 
have worn off all impressions of natural good and evil, 



ON AFFLICTION AND DESERTION. 



287 



who shall think that sorrows are but delights and 
recreations ; after all the grave dictates of philosophy, 
pains will be pains still ; and if reason should presume 
to teach sense what is pleasant and what is grievous, 
it would exceed its due bounds ; it is work enough for 
patience to bear them as they are : it is not required 
that we should account them pleasures. But, though 
afflictions be in themselves evils, yet they are capable 
of such excellent improvements, that the good which 
shall spring from them, will more than compensate 
the pain and grief of our present sufferings. To this 
agrees that of the apostle : " No chastisement for the 
present seemeth to be joyous, but grievous ; never- 
theless, afterward it yieldeth the peaceable fruit of 
righteousness unto them which are exercised thereby,'* 
Heb. xii. 11. As the ploughing up of a field seems 
utterly to destroy the beauty of it, when its smooth- 
ness and verdure are turned into rough and unsightly 
furrows, and all its herbs and fl owners buried under 
deformed clods of earth ; but yet, afterwards, in the 
days of harvest, when the fields laugh and sing for 
joy, when the furrows stand thick with corn, and look 
like a boundless sea of plenty, they yield an incom- 
parable delight to the eyes of the beholders ; so, when 
God ploughs up any of his children, it may, possibly, 
seem a somewhat strange method of his husbandry, thus 
to deform the flourishing of their present condition; 
but yet, afterwards, when the seed which he casts into 
these furrows is sprung up ; when it shall overspread 
their souls, and shake like Lebanon, both the wisdom 
and goodness of Divine Providence vrill be made appa- 
rent, in thus converting a barren prosperity into a more 
fruitful adversity; and therefore, since afflictions may 
be thus improved to so great an advantage, impatience 



288 



ON AFFLICTION AND DESERTION. 



and fretfiilness under them may be justly censured, not 
only as impiety, but folly. 

Now there are four sorts of improvements, that we 
may make of our afflictions, 

1. As they are the exercise of our graces, so they 
keep them lively and active. Exercise, you know, 
though it tire the body for the present, yet conduces 
to its health and soundness. Now afflictions are the 
soul's exercise, by which God keeps our graces in 
breath, which else would languish. And, though this 
exercise may sometimes be very violent, so as to make 
the soul pant, yet this tends to better its constitution, 
and to remove that which otherwise would obstruct 
and oppress it. And, therefore, O christian, whatever 
thy present troubles be, know that God brings them 
upon thee only to exercise thy graces. Possibly, He 
takes from thee all outward props and dependencies, to 
try thy faith, whether it can lean firmly upon a naked 
promise, and be confident enough to take his word. 
Possibly, he lets loose all his winds and waves upon 
thee ; and all this, only to try the temper of thy hope, 
whether that anchor be strong enough to hold out in 
a storm. Thus, I say, God often brings afflictions upon 
his people, that their faith may appear victorious, their 
hope steadfast, and their love sincere in the midst of 
troubles, dangers, and distresses. As spices send forth 
their most fragrant odours when they are most crushed ; 
so are the graces of God's people most sweet when they 
are bruised under the pressure of heavy afflictions ; and 
therefore, O christian, if thy afflictions put thee upon 
acting faith and hope, a generous disinterested love of 
God, self-denial, and humility, know that thou art 
a great gainer by thy very losses, and happy in thy 
greatest troubles. 



ON AFFLICTION AND DESERTION. 



289 



2. Another advantage of afflictions is this, that they 
are physic to thy soul, and purge out corruptions ; and, 
therefore, though the potion be bitter, yet, when it is 
administered to such an end, this should reconcile our 
antipathy, and make us swallow it down without repin- 
ing. — See that notable place, Isaiah xxvii. 9, " By this, 
therefore, shall the iniquity of Jacob be purged, and this 
is all the fruit to take away his sin." And this afflic- 
tions do sometimes, by cutting off those provisions 
which a more prosperous condition laid in for the ful- 
filling the lusts of the flesh, when we cannot have such 
large supplies for those vanities and follies which before 
too much alienated our hearts from God. And this is 
the very reason why there is no place so holy as a sick- 
bed. Have you never known those who have been cast 
thereon, when their vessel hath sprung a plank, and 
death hath been leaking in on every side ? Have you 
never observed how they have then wholly applied them- 
selves to prayer, confession, and humiliation ? They are 
deadened to all the joys and vanities of the world, and 
detest their own folly, for ever loving and prizing them. 
And so it is, proportionably, in all our afflictions that God 
brings upon us : they all tend to make us sober and con- 
siderative, for it is a natural impression upon the minds 
of men that all our sufferings are for sin ; and this can- 
not but engage us against those sins, the smart of which 
we so sensibly feel ; and having had such experience of 
the bitter effects of sin, we are afterwards made more 
capable of the counsel of our Saviour, to sin no more, 
lest a worse thing befal us." 

3. A patient bearing of afflictions is a clear evidence 
of our adoption. Indeed, our sufferings only prove us to 
be the sons of Adam, on whom the curse is entailed 
through his primitive transgression ; but our patience 



290 



ON AFFLICTION AND DESERTION. 



under sufferings is a strong proof and evidence that we 
are the sons of God. The apostle makes this the trial of 
our legitimacy, "If ye endure chastening, (xod dealeth with 
you as with sons ; if ye be without chastisement, where- 
of all are partakers, then are ye bastards and not sons,'* 
Heb. xii. 7^ 8. By affliction, He doth but set his mark 
upon thee; and though it doth burn thee, yet this should 
be thy perpetual comfort, that, by this He will own thee, 
that thou mayest know thyself to be his. And now, O 
christian ! is there any affliction so grievous, as such an 
evidence is comfortable ? Will not this abundantly 
recompense the smart of all thy sufferings, when thy 
patience in bearing them shall give thee a testimony 
that thou art a child of God, and fill thy inward sense 
as full of joy as thy outward can be of trouble and 
sorrow, yea, joy that shall swallow up all the afflic- 
tions which thou feelest, and make them inconsiderable 
nothings ? 

4. Consider, that a patient suffering of afflictions will 
make rich additions to the weight of thy crown of glory, 
2 Cor. iv. 17. And wilt thou then, O christian, murmur 
and repine at the weight of thy burden, when at last it 
will be all found to be gems and diadems, and all to be 
thine own ? Methinks, this consideration alone should 
be so effectual to teach us patience, that we should scarce 
have patience to hear any more. Shall our glory super- 
abound as our sorrows have abounded ? Shall our eter- 
nal refreshings be measured out unto us by the cup of 
afflictions which we have here drunk of ? Doth God 
beat and hammer us, only that he may make us vessels 
of honor ? Shall all sorrow and sighing fly away, and 
everlasting and immeasurable joy be upon our heads ? 
Wherefore then, O christian ! these impatient complaints 
— these fretful vexations ? Dost thou do well to be angry. 



ON AFFLICTION AND DESERTION. 



291 



because God takes this course to make thee glorious ? 
Doth God do thee an injury to fit thee for a higher place 
in heaven^ perhaps, than thou carest to possess ? Be- 
lieve it, thou art the greatest enemy to thyself ; and if 
thou wouldest have thy good things in this world, thou 
dischargest God from his obligation ; thy impatience can 
free thee from no other vreight but one, and that is, 'Hhe 
exceeding and eternal weight of glory," 

Thus, therefore, if we consider the great benefits and 
advantages that will accrue to us by a patient bearing of 
afflictions ; that it is exercise to our graces — physic for 
our souls — an evidence of our adoption, and an addition 
to our future glory, we should soon be convinced that it 
is much more our interest to be patient, than it is not to 
be afflicted. 

XCIII. Yes, 'tis a rough and thorny road 
That leads us to the saints' abode ; 
But when our Father's house we gain, 
'Twill make amends for all our pain. 

And tho' we feel our present grief. 
In hope we find a sweet relief ; 
For hope anticipates the day. 
When all our griefs shall pass away. 

And what is all we suffer now. 

Or all we can endure below. 

To that bright day when Christ shall come. 

And take his weary pilgrims home ? 

" An evil heart of unbelief," 
Will then no more occasion grief ; 
And base desires of flesh and mind 
For ever will be left behind. 

T 2 



292 



ON AFFLICTION AND DESERTION. 



The world or lov'd or fear'd before. 
Can charm or threaten then no more ; 
And Satan baffled in his schemes. 
Retires indignant, and blasphemes. 

'Tis thus the Lord has fix'd a day 
To wipe his people's tears away ; 
Their toils, and griefs, and conflicts past. 
He'll bring them to himself at last. 

O ! happy state, where purest joy 
For ever reigns without alloy ; 
O ! happy saints, ordain'd to prove 
The fulness of this joy above. 

XCIV. God sees it necessary, sometimes, to exercise 
his people with much trouble : though they are highly in 
favor with God, yet have they a large share of sorrow. 
This is true, if you consider the people of God in their 
collective body and community, which is called the 
church. It is the church's name. O thou afflicted, 
tossed with tempest, and not comforted," Isaiah liv. II. 
Things are known and distinguished by their name ; 
tribulation is one of the waymarks to heaven, Acts xiv. 
22, — as the way to Canaan lay through a howling wilder- 
ness. If we were told beforehand, that we should meet 
with such and such marks in our journey to such a place, 
if we found them not, we should have cause to suspect 
we were out of our way. From the beginning of the 
world, the church hath always been bred up under 
troubles, and inured to the discipline of the cross : 
" Many a time have they afflicted me from my youth, 
may Israel now say," Psalm cxxix. ]. The spirit of 
hatred and enmity worked betimes. The first family 
that ever was in the world yielded Abel the protomar- 
tyr, and Cain the patriarch of unbelievers. While the 



ON AFFLICTION AND DESERTION. 



293 



church kept in families, the outward estate of God's 
people was worse than that of their neighbours. Abra- 
ham was a sojourner, though owned and blessed by God, 
when the Canaanites were possessors and dwelled in 
walled towns. Jacob's family grew up by degrees into 
a nation, but Esau's presently multiplied into many dukes 
and princes. And as God's people grew up, they grew 
up in affliction. Egypt was a place of retreat for them 
for a while, but before they got out of it, it proved an 
house of bondage. Their deliverance brought them into 
a wilderness, where want made them murmur, but oftener 
wantonness. Then God sent fiery serpents, and afflicted 
them with other judgments. After forty years wandering 
in the wilderness, they are brought into Canaan, a land of 
rest ; but it afforded them little peace, for they forfeited 
it almost as soon as they conquered it ; it flowed with 
milk and honey, but that milk and honey was mixed 
with gall and wormwood. Their history, as it is de- 
livered in the book of God, acquaints you with many 
varieties and intermixtures of providence, till wrath 
came upon them to the utmost ; till God saw fit to 
enlarge the pale and lines of communication, by treating 
with other nations. And, since life and immortality 
were brought to light by the gospel, christians must 
not expect to be so tenderly brought up as never to 
see an evil day; he hath told us so, 2 Tim. iii. 12; 
and Rom. viii. 29, We must be conformed to our Head, 
and expect to pledge Christ in his bitter cup ; and (1 
Cor. XV. 19) our condition must teach us that our hopes 
are not in this world. In the gospel dispensation God 
would deal forth temporal blessings more sparingly, 
and spiritual with a fuller hand; the experience of 
all ages proves the truth of this. When the gospel 
began to spread into all lands, the pagans first perse- 



294 



ON AFFLICTION AND DESERTION. 



cuted it, then the pseudo-christians ; the holiest and best 
people were maligned_, and bound, and butchered, and 
racked, and stoned, but still they multiplied. It were 
easy to tire you with various examples in every age. 
They that went home to God, were those that -^carae 
out of great tribulation and washed their robes, and made 
them white in the blood of the Lamb," Rev. vii. 14. 
There is always something to try God's servants, and 
in these latter times the roaring lion is not grown more 
gentle and tame, but rather more fierce and severe : 
"For the devil is come down unto you having great 
wrath, because he knoweth that he hath but a short 
time," Rev. xii. 12. As his kingdom beginneth to shake, 
so will he be most cruel for the supporting it. The apos- 
tle says " The whole creation groaneth," Rom. viii. 22. 
And God's children bear a part in the concert, they 
have their full share in the world's miseries ; and do- 
mestic crosses are common to them with other men of 
the world ; yea, their outward condition is often worse 
than others; chaff and corn are thrashed on the same 
floor, but the corn only is ground in the mill, and 
baked in the oven. Jeremiah, God's prophet, was in 
the dungeon when Jerusalem was besieged. The world 
hateth God's people more than others, and God loveth 
them more than others ; and this he shows by chasten- 
ing them, that they may not be " condemned with the 
world," ] Cor. xi. 32. There is more care taken with 
the vine than the bramble, the one is cut and pruned, 
that it may bring forth more fruit, while the other is 
neglected and suffered to run wild. God seeth fit some- 
times at first setting forth, (as the old Germans were 
wont to dip their children in the Rhine, to harden 
them), thus to season his children for their whole 
course ; they must bear their yoke from their youth, or 



ON A-FFLICTION AND DESERTION. 



•295 



first acquaintance with God. In Heb. x. 32, it is 
called ^^a great fight of afilictions." Sometimes God 
lets them alone, while they are young in profession and 
experience, as Jacob drove the little ones as they were 
able to bear, Gen. xxxiii. 13. Sometimes God lets them 
alone till their latter time, and their season of fighting 
cometh not till they are ready to go out of the world, 
that they may die fighting, and be crowned in the 
field. But first or last the cross cometh, and there is 
a time to exercise our faith and patience, before we 
inherit the promises. God does this to weaken our 
pride — to reclaim us from our former wanderings — to 
increase grace — to make us mind heavenly things and 
sit loose to those of earth — to make us retreat to our 
great privileges, and to stir us up to prayer. Luther 
says, "tribulation is as needful for us as our life, nay 
more needful; and much more useful than the riches 
and honors of the whole world." We think that wealth 
is necessary for us — dignity and esteem are necessary 
for us : — no, affliction is necessary for us. 1 Pet. i. 6. 
"if need be, ye are in heaviness" &c. We ought to 
expect troubles and provide for them ; we shall not 
always have a life of ease and peace, the times spoken 
of Acts ix. 31, will not always be our lot : ^' Then had 
the churches rest." Were it so we should gather 
rust and grow dead ; therefore look for troubles and 
afflictions. If, because you are christians, you promise 
yourselves a long lease of temporal happiness, free from 
troubles and afflictions, it is as if a soldier going to the 
wars should expect peace and continual truce with the 
enemy ; or, as if a mariner, committing himself to the 
sea for a long voyage, should look for nothing but fair 
weather, without winds and storms ; so irrational is it 
for a christian to promise himself rest here on earth. 



296 



ON AFFLICTION AND DESERTION. 



Let US learn then beforehand^ how to be abased, and 
how to abound^ Phil. iv. J 2. He, that is on a journey 
to heaven, must be provided for all weathers ; though 
it be sunshine when he sets forth, a storm will overtake 
him before he comes to his journey's end. It is good 
to be forearmed — sorrows will come, and we should 
prepare accordingly; we enter upon the profession of 
godliness, upon these terms, to be willing to suffer 
afflictions if the Lord see fit : and therefore we should 
gird up our minds to endure them, whether they come 
or no. God never intended that Isaac should be sacri- 
ficed, yet he would have Abraham lay the knife to his 
throat : sorrows foreseen leave not so sad an impression 
upon the spirit. The evil is more familiarized before 
it come : " For the thing which I feared is come upon 
me," Job. iii. 25. When our fears prophesy we smart 
less, it allays the anguish, we meet with nothing but 
what we expected before. " These things have I spoken 
unto you, that ye should not be offended," (John xvi. 1) 
saith Christ. And when you are under affliction, "think 
it not strange," any more than that night should follow 
day, or showers sunshine; as these things fall out in 
the course of nature, so do troubles and afflictions in 
the course of God's providence : it were marvellous if 
it were otherwise. We do not wonder to see a shower 
of rain fall, or a cloudy day succeed a fair one. All God's 
people are fellow-soldiers in this conflict, 1 Pet. v. 9. 
When we are out of affliction, let us bless God that 
we are out of affliction. The greatness of the trouble, 
danger, misery, straits, into which God casts his own, 
doth lay a greater obligation of thankfulness upon those 
that are free from such evils, for evils they are : if 
thou be not thankful for thy present health, go to 
the hospitals^ look there upon the afflicted state of 



ON AFFLICTION AND DESERTION. 



297 



God's people^ and tliat may quicken thee to thankful- 
ness for being freed from such suffering. Do not draw 
sufferings upon yourselves by your own rashness and 
folly. James bids us count it joy to be tried^ chap. i. 2, 
but we must not seek or desire trouble^ but bear it 
when God layeth it upon us. Christ hath himself taught 
us to pray " lead us not into temptation." It is folly 
then to cast ourselves upon it ; if we draw hatred upon 
ourselves, and run headlong into dangers, without neces- 
sity, this will not be acceptable to God. If a man set 
his house on fire, he is amenable to the laws ; if it be 
fired by others, or by an ill accident, he is pitied and 
relieved. W e are to take up our own cross, when made 
to our hands by God's providence — not make it for our- 
selves, nor to fill our own cup, but drink it off if God 
put it into our hands. We must come honestly by our 
crosses as by our comforts, and must have a call for 
what we suffer, as well as for what we do, if we would 
have comfort in our sufferings. God's children have 
the feeling of nature as well as the ungodly. Christ 
Jesus to show the truth of our nature, would express 
our affections ; he had his fears and tears, Heb. v. 7^ 
and so legitimated our cares and sorrows. It is an 
innocent affection to dislike what is contrary to us — to 
our natural interests : to be without natural affection, 
is among the vices. The children of God are more 
sensible than others, because they have a reverence for 
every providence they are anxious to observe when God 
striketh, and to be humble when God is angry. Uncon- 
verted men are not so affected, as Jeremiah says, " O 
Lord thou hast stricken them, but they have not grieved; 
thou hast consumed them, but they have refused to 
receive correction : they have made their faces harder 
than a rock ; they have refused to return," Jer. v. 3, 



298 



ON AFFLICTION AND DESERTION. 



Yet even with God's children there is weakness, and a 
mixture of corruption, which may come from an im- 
patience of the flesh, which would fain be at ease. 
" Rest is good," Gen xlix. 15. Therefore we are filled 
with anguish when troubled, either from distrust, or 
from inattention to the promises. There is often a nega- 
tive distrust in the godly, not minding the promise, not 
regarding the grounds of comfort which it offereth to us : 
as, "They considered not the miracle of the loaves," Mark 
vi. 52. Again, And ye have forgotten the exhortation, 
which speaketh unto you as unto children," Heb. xii. 5. 
Yea, sometimes there may be positive distrust, or actual 
refusing of comfort '^My soul refused to be comforted," 
Psalm Ixxvii. 2. Outward sorrow and trouble may re- 
vive inward trouble. Affliction, in itself, is a part of the 
law's curse, and may revive something of bondage in the 
hearts of God's children ; and it is good and useful as 
far as it quickeneth them to renew their reconciliation 
with God. If it humble them under the mighty hand of 
God, it is well ; but, when it filleth them with rebellion 
and repining against God, or maketh them mourn as 
men without hope, it is evil. Let us observe then, how 
affliction worketh in us ^ — there is a double extreme, 
slighting the hand of God, or fainting under it, Heb. xii. 
5 ; — we must beware of both. There must be a sense of 
afflictions, but it must be kept within bounds : without 
a sense of them there can be no improvement : to despise 
them, is to think that they come by chance. They come 
from God — their end is repentance — their cause is sin. 
God hath the whole guiding and ordering the affliction, 
and while the rod is in his hand there is no danger. He is 
a wise God, and cannot be overreached : He is a God of 
judgment, by whom all things are weighed, (1 Sam. ii. 3) 
even every dram and scruple of the cross. A just God, 



ON AFFLICTION AND DESERTION. 



299 



and will punish no more than is deserved : " He will not 
lay upon man more than is right," Job xxxiv. 23. As 
well no more than is meet, as no more than is right. He 
is a good God, and does only what our need and profit 
require. 

God's, people may rejoice in tribulations : Paul gloried 
ill them, Rom. v. 3. To His children, miseries have 
the sting taken out of them ; God's rod is not a sign 
of his anger — His heart is with them, however His hand 
be heavy upon them. The nature of afflictions is 
changed to them; — they are trials, preventions, medicines 
to believers. They proceed from covenant love, and 
are designed for their good. They breed faith, which 
fixes the heart : "He shall not be afraid of evil tidings, 
his heart is fixed trusting in the Lord," Psalm cxii. 7- 
They breed fortitude ; or, cleaving to God under the 
greatest trials. Psalm xliv. 17, 18. Now this becometh 
a testimony and proof of our love to God, and so bring- 
eth comfort. They breed obedience, and that leaveth 
a pleasant savour behind. — ^They breed waiting and 
patience, when all hope is cut off. " Therefore I will 
look unto the Lord, 1 will wait for the God of my sal- 
vation," Micah vii. 7- They drive us to these comforts. 
Man, even regenerate man, lives by sense more than 
by faith, but his sorrows drive him to God : indeed, 
men that wholly forget God in prosperity, flee to him 
in adversity. "Thou didst hide thy face, and I was 
troubled ; I cried to thee, O Lord," &c., Psalm xxx. 
7, 8. The sweetness of the word is best tasted under 
the bitterness of the cross ; God and his word are never 
so sweet to his people, as in adversity. " In the mul- 
titude of my thoughts within me, thy comforts refresh 
my soul," Psalm xlix. 19. 

Let no calamity then drive you from the command- 



300 



ON AFFLICTION AND DESERTION. 



ments, for there you will find more comfort, than trouble 
can take from you, 1 John iii, 1, 2. Shall the reproach 
of men have more power to make us sad, than the 
honor of being God's children hath power to comfort 
us ? Let us be ashamed that we can delight in our 
privileges no more : " My brethren, count it all joy 
that ye fall into divers temptations," James i. 2. — 
" Rejoice and be exceeding glad, for great is your 
reward in heaven," Matt. v. 12. — " Ye became follow- 
ers of us, and of the Lord, having received the 
word in much affliction, with joy of the Holy Ghost," 
1 Thess. i. 6. 

XCV. 'Tis my happiness below 

Not to live without the cross. 
But the Saviour's pow'r to know. 

Sanctifying ev'ry loss : 
Trials must and will befal. 

But, with humble faith, to see 
Love inscribe upon them all. 

This is happiness to me. 

God in Israel sows the seeds 

Of affliction, pain, and toil ; 
These spring up and choke the weeds. 

Which would else o'erspread the soil : 
Trials make the promise sweet. 

Trials give new life to prayer ; 
Trials bring me to His feet. 

Lay me low, and keep me there. 

Did I meet no trials here. 

No chastisement by the way. 
Might I not with reason fear 

I should prove a cast-away? 
Bastards may escape the rod, (Heb. xii. 8), 

Sunk in earthly vain delight ; 
But the true-born child of God 

Must not, would not, if he might. 



ON AFFLICTION AND DESERTION. 



301 



XCVI. It is God that ties up our corruptions^ that they 
run not so violently on the soul at one time as they do 
at another^ for He hath the command of them by His 
Spirit. There is no christian but suffers in one way or 
another, even in the time of outward peace ; God thus 
exercises him, that He may make him weary of a vain, 
tempting, sinful world, by this spiritual conflict. If they 
know what a life of grace means. He makes them know 
what it is to be absent from heaven — He makes them 
know that this life is a place of absence from Himself, 
and all this to help our disposition to salvation, by help- 
ing mortification, and by helping our desire for heaven. 
Those that go on in a smooth course, that have no 
changes," know not what the inward conflict is, and are 
carried away by their sins. But that which afflicts most 
the true child of God, the affliction of all afflictions, is, 
that inward combat between the flesh and the spirit : 
and the usual means God uses for its subduing, are out- 
ward troubles and persecution. God's children, in trouble 
and sorrow, find little molestation from their corruptions, 
because God will not lay more upon them than he will 
give them strength to bear : and now when He singles 
them out to outward crosses, he subdues their cor- 
ruptions, that they do not vex them as before. In a 
time of peace He lets loose their corruptions, sometimes 
anger, sometimes pride, sometimes one base affection, 
sometimes another. And think you this is no grief to 
them ? O yes, this grieves them and troubles them 
more than any cross would do. St. Paul was more 
grieved at this than at his outward sufferings, and they 
were not light, as you may see by turning to 2 Cor. xi. 
23 — 28. This made him cry out, " O wretched man 
that I am, who shall deliver me from this body of death ?" 
Rom. vii. 24. He doth not say, Who shall deliver me 



302 



ON AFFLICTION AND DESERTION. 



from crosses and afflictions ? though they made him 
wretched in the eye of the world, yet he rejoiced in 
these, 2 Cor. xii. 10; but the grief was that he could 
not do the good he would^ Rom. vii. 18^ 19, and that 
made him cry out, " O wretched man that I am." 
But God's children learn in whatsoever condition they 
may be, to resign themselves into God's hands : Lord, 
if thou wilt have me suffer, I will suffer — if thou wilt 
have me afflicted, I yield myself — if thou wilt have me 
enjoy prosperity, well, I know thou canst sustain me in 
it, I know it shall.be for the good of others as well as 
myself. There is a variety in the life of a christian, he 
is now afflicted and now comforted, not for his own sake 
only, but for the good of others : and when he shall be 
afflicted, and how long, and what comfort he shall have, 
and how much he leaves to the wisdom of God. It is a 
blessed state, if we could think of it aright, to be a 
christian, whatever befals us. We need care for nothing 
but to serve God — we need care for nothing but to keep 
a conscience void of offence. Let God alone with our 
estate, for God will enable us to want and to abound in 
our own persons, and likewise he will sanctify our estate 
for the good of others. A christian will be willing to be 
tossed, and to be changed from vessel to vessel, from 
state to state. If his afflictions may benefit any one, he 
is content that God should withdraw his blessings from 
him, and humble him with crosses : if his example may 
be good to others, he is joyful when God gives him rest 
and causeth an inward peace. He hath learned self- 
denial on his first entrance into Christianity, not to live 
unto himself, but for the glory of God and the good of 
others, as much as may be. We should labour, there- 
fore, to content ourselves in all conditions, knowing that 
all is for the best. God when he takes things from us. 



ON AFFLICTION AND DESERTION. 



303 



when he afflicts us and when he comforts us, intends 
that it shall work together for our good ; so we should 
reason when we endure anything. Let us carry our- 
selves then, so that God may not be dishonored, and 
others may have edification and comfort ; we are but 
God's stewards to convey what is his to others that are 
of the same body as ourselves. Therefore, in our com- 
munion vrith others, we ought to express the blessed ex- 
perience of the comforts God has bestowed upon us. 
This is the practice of holy men in their meeting with 
others : " Come, I will show you what God hath done 
for my soul," saith the PsaiQ:iist. A dead, sullen, 
reserved spirit, is not a christian spirit ; and, if by 
nature we have such, we must labour to improve it by 
grace, for grace is diffusive and communicating. And 
mark the extent of the loving wisdom and providence 
of God, how many things he doth at once ; for in the 
same affliction ofttimes, he corrects something in his 
children, in the same affliction he tries some grace, in 
the same affliction he witnesseth to his truth in them ; 
he doth good to others, besides the good he doth to 
themselves. In the same affliction that others afflict, 
he hasteneth the ruin of the ungodly that inflict it, while 
he ripens grace in his own children, making them ex- 
amples to others, and all in the same action, so large 
is the wise providence of God. This should teach us 
to follow that providence — to see how many ways, any- 
thing we suffer may extend ; that if one way will not 
comfort, another may. When we suffer and are grieved, 
let us consider withal, that he, that doth the wrong, 
hastens his own ruin and judgment. As Pharaoh, when he 
sought the overthrow of the children of Israel, hastened 
his own overthrow in the Red Sea. Thus a pit is 
digged for the ungodly, when they dig a pit for the 



304 



ON AFFLICTION AND DESERTION. 



godly, Psalm Ivii. 6. And consider, to comfort thyself, 
thou hast some sin in thee, and God intends not only 
to witness his truth, but to correct that sin in thee, or 
thou hast some grace in thee, and he intends the trial 
of it. Look to these things. Consider what God calls 
us to, for God looks to many things in the same act. 
Wherefore doth God give us reason, but to be able to 
follow him in his dealings towards us ? Before there 
be comfort, there must be suffering, for God hath esta- 
blished this order even as in nature — there must be 
night before the day, winter before summer. So in 
the kingdom of Christ, in his ruling of the church, there 
is this divine policy, there must be suffering before com- 
fort. God will as soon break the league and the cove- 
nant between day and night, as this league between 
suffering and comfort, the one must be before the other ; 
it was so in our head Christ, he suffered, and then 
entered into his glory; so all his members must be 
conformable to him in suffering, and then enter into 
glory. 

The reasons of this are diverse : — 

First of all, because God finds us in a corrupt state, 
and something must be wrought out of us, before we 
can be vessels meet to receive comfort ; therefore there 
must be a purifying one way or other, either by re- 
pentance, or if not by repentance, by affliction to help 
repentance, there must be suffering before comfort : till 
then the soul is unfit for comfort. 

Secondly, the order commends and sweetens comfort 
to us ; for fire is sweet after cold, meat after hunger, 
so is comfort sweet after suffering. God endears com- 
fort to us by this ; to those that have felt the cross, 
comfort is indeed comfort to them ; heaven is indeed 
heaven to him, that hath had a hell in his conscience 



ON AFFLICTION AND DESERTION. 



305 



upon earthy that hath been afflicted in conscience^ or 
outwardly persecuted^ it sets a price and value upon 
comfort. It likewise sharpens our desire of comfort; 
for suffering breeds sense^ and sense stirs up desire, and 
desire is eager. By this means likewise, God comes to 
his own end, which is our eternal happiness, therefore 
have we that which is ill in the first place. Wo to us 
if it should be said to us as to Dives in the gospel, 

Son, thou hadst thy good things here, and now thou 
must have thy ill." God intends not to deal so with his 
children, but they taste the worst wine first and better 
afterward, because He intends eternal happiness for 
them ; He observes this method, first ill, and then good, 
the best at last. 

If this be so, why should we be offended at God's 
order ? The afflictions that God sends to prepare and fit 
us for happiness — to sharpen our desire after real happi- 
ness — to make it precious to us. Certainly it is a ground 
not only of patience and meekness, but of joy and com 
fort, in all the things we suffer. Will a patient be angry 
with his surgeon for searching his wound ? He knows 
that that is the way to cure him. This is the method in 
nature, the ground must be first ploughed and harrowed, 
and then comes the harvest ; let us be content with this 
method and rejoice in any suffering, knowing it will 
have a blessed issue. It is that which sweetens the 
cross. All our discomforts and afflictions are but by the 
way here : we are travellers, and here we are but in a 
travelling state, and must expect discomforts on our 
journey. And it should strike terror into those who will 
not endure so much as the lightest cross — that will en- 
dure nothing. Do they consider that this is God's 
order ? Do they seek to avoid crosses in any degree ? 
and do they think to have comfort ? No, God will 

u 



306 



ON AFFLICTION AND DESERTION. 



not change his order for them | He hath established this 
order, and heaven and earth shall pass away, rather 
than God's order shall not be sure. If we will have 
comfort, we must suffer — if we will avoid suffering and 
think to go to heaven another way than God hath or- 
dained, we may take our own way, but we must give 
Him leave to take his way in comforting and advancing 
whom he will ; and that will not be us, because we will 
not frame ourselves to His order : If we will not suffer 
with him, we shall not reign with him." 

XCVII. Lord, I believe a rest remainS;, 
To ail thy people known : 
A rest where pure enjoyment reigns. 
And thou art lov'd alone : 



A rest, where all our soul's desire 
Is fix'd on things above ; 

Where fear, and sin, and grief expire. 
Cast out by perfect love. 

O that I now^ that rest might know. 

Believe, and enter in ! 
Now, Saviour, now the pow'r bestow. 

And let me cease from sin. 



Remove this hardness from my heart. 

This unbelief remove ; 
To me the rest of faith impart. 

The Sabbath of thy love. 



I would be thine, thou know'st I would. 
And have thee all my own ; 

Thee, — O my all-sufficient good ! 
I want, — and thee alone. 



ON AFFLICTION AND DESERTION,. 



307 



Thy name to rae, thy nature grant. 

This, only this be giv'n ; 
Nothing besides my God I want. 

Nothing in earth or heav'n. 

Come, O my Saviour, come away ! 

Into my soul descend ! 
No longer from thy creature stay, 

My Author and ray end. 

The bliss, thou hast for me prepared. 

No longer be delay'd ! 
Come, ray exceeding great reward. 

For whom I first was made. 

Come, Father, Son, and Holy Ghost, 

And seal me thine abode : 
Let all I am in thee be lost. 

Let all be lost in God. 

XCVni. God takes vengeance of his people's inven- 
tions/' Psalm xcix, 8, though he accepts their persons 
and hears their prayers^, that he may prevent the abuse 
of his covenant mercy. The price of redemption and 
pardon cost God dear, and he will not have the blessing 
of it esteemed common. There is, in the best saints, that 
corruption of nature, which, without the power of Divine 
restraints, would discover itself in the worst of sins. 
Samson went out to shake himself as at other times, 
relying upon God's promise when he had profaned His 
ordinance. Peter presumed upon safety from tempta- 
tion, though he went into the way of temptation. The 
tenor of the promise is : — He will keep thee in all thy 
ways." Abounding grace has given occasion to some to 
have light thoughts of great sins. That freedom of ac- 
cess, which believers have to God, through Christ, has 

u 2 



308 



ON AFFLICTION AND DESERTION. 



not always been kept from degenerating into a presump- 
tuous boldness. Therefore, God so deals with his 
people, as that " Their own wickedness shall correct 
them, and their own backslidings shall reprove them," 
Jer. ii. 19. Samson falls into the hands of his enemies. 
Peter, instead of owning Him to the death, denies his 
Lord with oaths and cursing. If we are conformists to 
the world, we must take the world's lot. The punish- 
ment shall show what the sin is, for which God takes 
vengeance. A holy covenant obliges to a holy conversa- 
tion. If the people of God, like the men at Bethshemish, 
look into the ark with an unwarrantable curiosity and 
presumption, they must pay for their rashness, I Sam. 
vi. 19. Vengeance is taken of God's own people, to 
prevent the abuse of covenant mercy ; and also to dis- 
cover the holiness of God's nature and of his law. "The 
Lord our God is holy," Psalm xcix. 9. There are some 
things becoming God, Heb. ii. 14: — namely, that He 
secures his own glory in all that he does — that He dis- 
honors not himself in any of his acts of mercy — that 
what He professes himself to be, he makes appear that 
he is a God of righteousness, holiness and truth, before 
the whole world. Men see our sins, but they see not our 
repentance — our humiliations, — our pardon. They see God 
dishonored, and his law broken ; but how this law is re- 
paired by the obedience of Christ, or how God's people 
have interest therein, they see not. Therefore God testifies 
his displeasure against the sin, which is public, although 
he forgives the person, which is a more private and 
secret act. Reproach must be rolled off from his own 
name, though it abides upon thine. Hence says God 
to David, " Howbeit, because by this deed thou hast 
given great occasion to the enemies of the Lord to blas- 
pheme, the child also, that is born unto thee, shall surely 



ON AFFLICTION AND DESERTION. 



309 



die/' 2 Sam. xii. 14. God's awful dispensations, though 
to believers they are no other than fatherly chastise- 
ments, are a public vindication of his holiness and 
justice before the world. By the " vengeance which 
God takes of his people's inventions," he discovers the 
holiness of his own nature and law. This He does to 
beget watchfulness and circumspection in all their walk 
before him. Sins, which God condemns in the life, 
lead to a narrow search and examination into the sins 
of the heart. Job was falsely accused by his friends, 
but righteously corrected of God : I will say unto God, 
do not condemn me ; shew me wherefore thou contend- 
est with me," chap. x. 2. The very life of a believer 
lies in heart holiness, and in an aim after a conformity 
to Christ in every duty. '^Cleanse thou me from secret 
faults," Psalm xix. 12. Those vain imaginations of 
the mind, such as no eye sees but God's ; and those 
corrupt desires and affections which proceed from thence, 
pressing upon the will continually, resolutely, these 
are things wdiich cast the soul into a dead, lifeless, 
carnal, loose frame — by these God is grieved : and here 
begins a believer's humiliation, watchfulness and cares. 
If thou canst but walk humbly with God, no doubt but 
thou wilt walk honorably before men. God punishes sin 
in thee, some sins unknown to others, that he may 
bring thee into a closer walk, and more humble frame 
and fellowship with himself. God loved his own and chose 
them from eternity ; and if there be any blessing more 
than ordinarily sweet, it shall be bestowed upon those 
he loveth in his Son. If He rebukes he loves. The 
covenant subsists firm and invariable, when the dispen- 
sations of it change. Clouds and darkness may be 
about him now, but they will blow over in a little 
time. The everlasting covenant runs through life, and 



310 



ON AFFLICTION AND DESERTION. 



through death. God will suffer thee to talk with him of 
his judgments, though he does not remove them : ply 
the throne of grace and he will reconcile thee to them. 
" I will bear/' says the church in Micah, (vii. 9) " the 
indignation of the Lord, because I have sinned against 
him 5 until he plead my cause, and execute judgment for 
me.'' Our God has better things for us, than the 
utmost of what we can ask or desire. Communion, near 
and intimate fellowship with God, will make amends 
for the loss of any temporal mercy. God will answer 
and forgive his people, though he takes vengeance of 
their inventions, because of the relation he stands in unto 
them, as their covenant God. He hath already received 
a RANSOM for them, from the hands of their Surety. 
Their persons and their mercies are bought out of the 
hands of justice j and, if a price be paid. He is '^faithful 
and just," not to detain the goods for which it is paid. 
God corrects his children, not for the satisfaction of 
his justice ; the chastisement of our peace was upon 
another, by way of satisfaction ; Christ hath borne the 
burden of every sin. All God's corrections are for the 
display of his holiness, and that we might be purified 
and made holy thereby. Moses and Aaron were a 
people near and dear unto God, even when corrected 
and reproved by him. Love to a believer's person is 
perfectly consistent with indignation against his sin. 
So long as there is virtue in Christ's blood, and accept- 
ableness in his person and work, as our Advocate before 
the throne — so long fear not, soul, the continuance of 
God's favor, as a pardoning and prayer-answering God. 
There is worthiness in the Lamb that was slain, though 
there be new guilt and defilement from day to day in 
thee. God has found and accepted a ransom, therefore 
he will hear and pardon thee. Christ has more to say 



ON AFFLICTION AND DESERTION. 



311 



for believers before God^ than all their sins have to say 
against them. God answers and forgives his people, 
because it is one of his titles, that so he will do : 
" O thou, that hearest prayer, unto thee shall all flesh 
come," Psalm Ixv. 2. — " Thou art a God ready to par- 
don," Neh. ix. 7' Though he be a just God, yet is 
he also a Saviour. One part of God's name casts no 
dishonor or reproach upon another. If He prepares the 
heart to seek, will he not prepare the ear to hear ? 
When He visits most sorely on account of sin, his 
visitations are all in mercy. Love lies at the bottom 
of all His dealings with his children, and there are 
comforts prepared for the most afflicted state any of 
them can be in. God will not be called the God of 
all comfort " in vain. The light of God's countenance, 
and the love of his heart, are two things — one may be 
wanting, but the other never can be, to his elect. 
Should God mark iniquities and not forgive sin, (Psalm 
cxxx) there could be none among the children of men 
to serve him : " All we like sheep have gone astray." 
There is dross mixed with our finest gold. The Canaan- 
ite is left in the land to prove, but not to destroy us. 
There is corruption in the best to humble, but not to 
condemn. Grace and mercy are promised for a time 
of need. Shall we murmur then, or marvel at any of 
our trials ? Look within, and you may see the cause 
of all. If sin be regarded in the heart, chastisement 
must follow in the life. Consider who God is, and what 
sin deserves ; then, whatever be thy affliction, distress, 
or sorrow, thou wilt be dumb, because God hath done 
it. Does God answer and forgive, and yet take ven- 
geance ? Labour then to have your aifections suited 
to Providential dispensations. The view of mercy is 
sweet. In prosperity give thanks. The appearance 



312 



ON AFFLICTION AND DESERTION. 



of judgment strikes terror. Yet, Let them praise thy 
great and terrible name, for it is holy," Psalm xcix. 3. 
This should lead to deep humiliation and mourning. It 
is a beautiful frame of soul to be in, when all the affec- 
tions are in exercise at once : that Providence which 
does this for the present, may appear awful, but it will 
ever be found, in the end, to be advantageous. Thou 
speakest as David did, in haste, when thou concludest 
that, all these things are against thee."' Labour hard 
for answerableness of spirit to Providential dispensations. 
Above all, bless God for Christ, whatever mercy thou 
wantest. There w^ould be no pardon without a sacrifice 
— no person accepted but through Christ's righteous- 
ness imputed — no pardon given but what comes through 
his hands — no prayer heard, save in the virtue of his 
intercession. Admire God's patience. So many inven- 
tions, and no more vengeance ; — O ! amazing ! It is well 
for us God doth not mark every iniquity. Set God as 
an holy God before thee, daily. Serve the Lord with 
fear, and rejoice with trembling." Wo to such as were 
never interested in God's forgiveness. The wages of 
sin is death." Without interest in God, as a covenant 
God, there can be no pardon — no hope — no heaven. This 
is by Christ, in whom, whosoever believeth shall not 
perish, but have everlasting life." 

XCIX. Jerusalem ! my happy home ! 

Name ever dear to me ! 
When shall my labours have an end 
In joy, and peace, and thee ? 

When shall these eyes thy heaven-built walls 

And pearly gates behold — 
Thy bulwarks, with salvation strong. 

And streets of shining gold ? 



ON AFFLICTION AND DESERTION. 



313 



There happier bowers than Eden's bloom. 

Nor sin nor sorrow know : 
Bless'd seats! thro' rude and stormy scenes 

I onward press to you. 

Why should I shrink at pain and woe. 

Or feel, at death, dismay ? 
I've Canaan's goodly land in view. 

And realms of endless day. 

Apostles, martyrs, prophets there. 

Around my Saviour stand ; 
And soon my friends in Christ, below. 

Will join the glorious band. 



Jerusalem ! my happy home ! 

My soul still pants for thee ; 
Then shall my sorrows have an end. 

When I thy joys shall see. 



C. ^'^The Lord reigneth/' Psalm xcvii. 1. This doc- 
trine serves for the unspeakable consolation of the people 
of God. It is a matter of rejoicing to all the world^ 
that " the Lord reigneth/' for there is none so vile and 
wicked but experiences much, though many consider it 
not, of the good effects of this universal dominion, 
which God exercises. Through it the devils cannot do 
what they please — through it the wills and passions of 
evil men cannot have their full sway 5 there is an 
almighty One that holds the reins upon the malicious 
and hateful passions of men ; the ill effects of which, the 
greatest contemners of God that live in the world, 
would quickly experience ; but to the people of God, 
as being the lesser number, the most hated and ma- 
ligned part of the world, and the far weaker, as to natural 
strength and power, the good effects of the Lord's reign. 



314 



ON AFFLICTION AND DESERTION. 



and the necessity of it are most eminently demonstrated : 
How beautiful upon the mountains are the feet of 
him that bringeth good tidings^ that publisheth peace, 
that bringeth good tidings of good, that publisheth sal- 
vation ; that saith unto Zion, " Thy GOD reigneth," 
Isaiah lii. ^ \ particularly to Zion, to the church and 
people of God is it good tidings — to the whole visible 
church it is good tidings — ^but particularly to the invisible 
part, that is militant here upon earth, and the indivi- 
dual members thereof. This doctrine, first, is of great use 
to comfort them against, and under all their distresses 
for things which happen to the church in general, or 
themselves in particular. A ship at sea were but in an 
ill case if it were not for him that sitteth at the helm ; 
a skilful pilot there ordereth her well enough, so that 
the winds serve his design ; thus it is with the church, 
or with God's people individually, they are only safe 
in the Lord's government of all the affairs of this lower 
world. Luther, I remember, saith thus of himself, " I 
have often attempted to prescribe to God ways and 
methods in the government of his church, and other 
affairs ; I have said I would have this thing done in 
this order, with this event. But God did quite contrary 
to what I asked of him. Then I thought with myself 
what I would have had, was not contrary to the glory 
of God, but would have been of great use in sanctifying 
his name. In short, it was a brave design, well advised, 
but undoubtedly God laughed at this wisdom of men \ 
it never was his manner to allow men to instruct, 
govern, teach, or lead Him. God is not a passive, bu^ 
an active God." That great man and Melancthon were 
two famous instruments in the reformation of Germany, 
but of different tempers : Melancthon was a man of 
ja more mild and gentle spirit, of a melancholic and 



ON AFFLICTION AND DESERTION. 



315 



timorous temper. Luther was more fierce and bold. 
Melancthon would often write very desponding letters to 
Luther about the state of the church. Luther would 
constantly make use of this argument from the governing 
providence of God to support him. Melancthon/' 
saith he, " let God alone to govern the world ; ' The 
Lord reigneth.' " It pleases God so to order it in his 
providence, that the face of affairs relating to the church, 
often looks sadly, and there is nothing which giveth 
the spirits of the people of God greater disturbance. 
Now all this arises from our not attending to this prin- 
ciple, which yet every true christian professes to receive 
and to believe. Were we but rooted and grounded in 
the faith of this one principle, that The kingdom of 
God ruleth over all, and that he exerciseth a special 
care and government relating to his church, and ruleth 
the world with a special regard to the good of his little 
flock," we could neither be immoderately disturbed for 
the concern for the glory of God, nor yet for the church 
of Christ. "Let the heavens be glad, and let the earth 
rejoice, and let men say among the nations, The Lord 
reigneth : let the sea roar, and the fulness thereof, let 
the fields rejoice, and all that is therein : then shall the 
trees of the wood sing out at the presence of the Lord, 
because he cometh to judge the earth," 1 Chron. xvi. 
31 — 33. Say therefore unto Zion, Thy God reigneth." 
Let the ungodly rage, scoff and threaten, and do what 
they can ; let them take counsel together and join hand 
in hand ; when they have done all they can, they will 
find, that the Lord reigneth." And this is enough to 
say unto Zion, or to any of her sons and daughters. 
Two things are sufficient in the most troublesome and 
tumultuous times to still, support, and comfort the des- 
ponding spirits of God's people : — 



316 



ON AFFLICTION AND DESERTION. 



1. That '^The Lord reigneth^" and hath an unques- 
tionable superintendence over all the beings of his crea- 
tures, all their motions and all their actions; He is 
higher in power than the highest of them. 

2. That this God is our God. The Psalmist uniteth 
both in that excellent Psalm, xlvi. 10, " Be still, and 
know that I am God ; I will be exalted among the 
heathen, I will be exalted in the earth : the Lord of 
hosts is with us : the God of Jacob is our refuge." Let 
not therefore those, that fear the Lord, trouble them- 
selves about the motions of the world, and commotions 
in it — about the ragings of godless men against the 
interest of Christ. Let them not trouble themselves 
further than is their absolute duty, that is, to be sen- 
sible of the rebukes of Divine providence. He that 
sitteth in the heavens laugheth ; the Lord shall have 
them in derision, and shall one day speak unto them 
in his wrath, and vex them in his sore displeasure," 
and let the world know, that yet hath he set his 
king upon his holy hill of Zion.'' Did we but consider 
this as we might or ought, we should see as little 
reason to be disturbed, as to the concerns of our own 
souls. God's people are troubled with the fear of two 
things as to their own souls ordinarily, first, the pre- 
vailings of their own lusts and corruptions, secondly, 
the prevailing of Satan's temptations. This doctrine 
excellently serves to still our unquiet spirits, as to 
either of these troubles. If the Lord's kingdom be over 
all, both these fears must be vain and causeless ; sup- 
posing the faithfulness of the promises : — " Sin shall not 
have dominion over your mortal bodies. — God shall bruise 
Satan under your feet shortly. — He will, with the tempta- 
tion, make a way to escape." If the Lord's kingdom be 
over all, neither shall corruption prevail, nor Satan de- 



ON AFFLICTION AND DESERTION. 



317 



stroy the work of God in our souls^ or hinder us as to the 
kingdom^ which God hath prepared for those that seek 
him. For, as He that hath promised is faithful^ neither 
can He repent, or lie ; so is He powerful and hath a 
dominion over all beings, persons, things, and events. 
" My Father," saith Christ, is greater than all ; none 
can pluck you of my Father's hand." Lastly, it affords 
us a relief against the sad prospect, we have almost con- 
tinually before our eyes, of the malicious actions of 
ungodly men. There is, and always was a generation 
in the world, which rest not unless they do mischief : 
they are continually devising mischievous devices against 
the flock of Christ ; their counsels, designs, works, 
have a plain tendency to the ruin of the whole interest 
of God in the world, and if possible, not to leave Christ 
a name in the earth, nor the gospel a footing in any 
place. He that runs may read, that, the malice of some 
is against no particular form of religion, but against 
the life, the power, the practice of holiness. But trouble 
not yourselves, christians, " The Lord reigneth ;" the 
frogs out of the bottomless pit, may, through God's 
permission, get out, and croak awhile, but to the pit 
they must return again. A sad time it was when the 
enemy of souls said to the man after God's own heart. 
Flee as a bird to the mountains :" when " the 
wicked bent their bows, and made their arrows ready 
upon the string, that they might privily shoot at the 
upright in heart," Psalm xi. 1, 2. When the foundations 
were destroyed, and the godly knew not what to do. 
Observe the same Psalmist, in ver. 4, says, ^' The Lord 
is in his holy temple, the Lord's throne is in heaven : 
his eyes behold, his eyelids try the children of men." 
In Psalm xcix. 1, 2, it is said, " The Lord reigneth, let 
the people" [that is the ungodly] ^'^ tremble 3 He sitteth 



318 



ON AFFLICTION AND DESERTION. 



between the cheruhims, let the earth be moved. The 
Lord is great in Zion, and he is high above all people." 
What an encouragement is here to the people of God, 
under his severest dispensations towards them, to go on 
and do good. Psalm xxxvii. 3 — 5. Do not defame the 
great God of heaven, by saying or thinking that you 
cleanse your hands in vain, nor that he taketh a long 
day to answer our prayers, Behold," saith the Lord, 
I come quickly, and my reward is with me, to give 
every one according as his work shall be," Rev, xxii. 
12. It will not be long before Christ will come with 
his great reward of grace ; but as he punisheth the 
ungodly, so he rewardeth his own children every day. 
It may be, He doth not reward thee with length of days 
— an healthful body — a plentiful estate — and other com- 
forts of this life ; His wisdom sees that these things 
are not fit for thee. He knoweth thy heart — thy temper ; 
but hast thou not a peace and calm within thee, the 
gift of His own Holy Spirit ? — Art thou not strengthened 
with might in the inner man ? — Doth not Christ dwell 
in thy heart by faith ? — Art thou not rooted and 
grounded in love, and able, in some measure, to com- 
prehend with all saints, what is the breadth, and depth, 
and height, and to know the love of Christ which pas- 
seth knowledge, that thou mayest be filled with all the 
fulness of God? Thou art, it may be, troubled on 
every side, but art thou distressed ? — thou art perplexed, 
but art thou in despair ? — thou art persecuted, but art 
thou forsaken ? — thou art cast down, but art thou de- 
stroyed ? Thou bearest about in the body, the dying 
of the Lord Jesus Christ, that the life also of Jesus 
might be made manifest in thy body,"' 2 Cor. iv. 8 — 10. 
Is this no reward ? It may be, it is not the reward 
thou lookedst for, but it is that reward which God 



ON AFFLICTION AND DESERTION. 



319 



seeth fittest for thee. It is not all that thou shalt have, 
when He shall come, whose reward is with him (and 
he telleth thee that will be quickly), then thou mayest 
expect fuller and greater things ; in the mean time 
thou hast enough for thy passage through the wilder- 
ness. The work of God is wages to itself, but God 
gives the wages besides yea, and eye hath not seen, 
nor hath ear heard, nor can it enter into the heart of 
man to conceive, what great things God hath further 
prepared for them that love him." Say not then, that 
thou servest God for nothing, and faint not, neither be 
weary of well-doing, for thou shalt reap if thou faint 
not. 

CI. Th' Almighty reigns, exalted high 
O'er all the earth, o'er all the sky ; 
Tho' clouds and darkness veil his feet. 
His dwelling is the mercy-seat. 

O ye, that love his holy name. 
Hate ev'ry work of sin and shame : 
He guards the souls of all his friends. 
And from the snares of hell defends. 

Immortal light, and joys unknown. 
Are for his saints in darkness sown : 
Those glorious seeds shall spring and rise. 
And the bright harvest bless our eyes. 

Rejoice ye righteous, and record 
The sacred honors of the Lord ; 
None but the soul that feels his grace. 
Can triumph in his holiness. 

CII. Whatever thy condition may be, whatever strait 
thou art in, be not discouraged, but seek to thy heavenly 



320 



ON AFFLICTION AND DESERTION. 



Father who seeth in secret/' ^*The Lord's Prayer" is 
concluded with this^ For thine is the kingdom, power, 
and glory, for ever and ever." As if that were the 
ground of all the petitions that went before. So, if the 
Lord is Almighty, and hath an almighty power, then, 
in the most desperate case, when there is no help, or 
hope in the creature, that you can discern, pray to Him, 
pray earnestly and confidently, as men full of hope to 
obtain what they desire. 

And remember this for your comfort ; at that time, 
when you are in affliction, and in so great a strait, that 
you are so hedged about, that there seems no hope, no 
possibility to escape, that is the time that the Lord will 
show forth his power ; for man's extremity is God's 
opportunity ; how often have I seen this in my own 
experience, that when the case hath been desperate, 
when there seemed no hope, yet when God hath been 
sought to by prayer, there hath been an alteration above 
all thought, according to that expression used — " He is 
able to do exceeding abundantly above all that we ask 
or think, according to the power that worketh in us," 
Eph. iii. 20. That is, when they could not enlarge their 
thoughts so far, nor were able to see there could be any 
way devised, yet enlarging their prayers, the Lord hath 
oftentimes '^made a way to escape." How many in- 
stances of this doth scripture give us. When Esau 
came against Jacob, was he not then in a fearful strait ? 
there seemed no hope and no possibility ; Esau was too 
strong for him ; what should Jacob do now ? he exposeth 
himself to the enemy, there seemed no other remedy; 
and it was an enmity of twenty years continuance ; and 
the text saith, " Jacob feared," Gen. xxxii. J, and 
yet the Lord delivered him, when he had prayed to him. 
So Daniel, when he was cast into the lion's den, when 



ON AFFLICTION AND DESERTION. 



321 



they were ready to devour him, yet the Lord stopped 
their mouths^ that they couid do him no hurt. Thus 
it is with ourselves, in many cases, when we think our 
enemies are ready to devour us, God comes in^ as it 
were, between the cup and the lip, and works a way 
for our deliverance. Therefore never be discouraged — 
He that died for thee, will take care of thee — He, that 
pardoned thine agiJ^ravated offences, will heal thine 
iiifirmitie< : only believe, that the Lord can do it, though 
to thy fearful nature it appear impossible : for with 
God all things are possible," Matt. xix. 26. See the 
faith of the three children in Dan. iii, when the fire 
was prepared for them, and there was no resistance ; 
and the king was wroth, yet they said, "The Lord 
is able to save us out of thy hand, O king !" The 
Lord did hear their prayer, and did help and save 
them. On the contrar}^, when a man doth doubt of 
God s power, you shall see of how much moment it 
is, as that noble said to Elisha, " Behold, if the 
Lord would make windows in heaven, might this thing 
be ?" Now the Lord was so displeased with the say- 
ing, that he destroyed him for it. So the Israelites 
did not believe that the Lord could bring them into 
the land of Canaan, therefore the Lord's anger was 
kindled against them : " because they believed not in 
God, and trusted not in his salvation," P.-^alnl Ixxvii. 
22. Learn then to bring your hearts to this, whatso- 
ever your case may be, still to believe his power, and say 
still, '^The'Lord can do it;" for it argues a strong faith 
to be able to do so under all circumstances. \'\ hen 
your state is low — when there seems no hope, no help 
at hand, then go to God, with such cheeriulnes?, such 
earnestness, such confidence, as knowing it wuu.u liic 
easiest thing in the world for Him to help thee : which 

X 



322 



ON AFFLICTION AND DESERTION. 



you would do^ if you believed that " He is able " [and 
willing] " to save them to the uttermost, that come unto 
him/' by Christ, Heb vii. 25. Nay, when thou art at 
the lowest, yet pray with as great hope, as if thou hadst 
the best props to lean upon, for the Lord is able to 
raise thee up again. 

Believers, in their best estate, should be prepared for 
change. The Lord often does bring them down when 
they least expect it, so that the caution, Let him that 
thinketh he standeth, take heed lest he fall," (1 Cor. x. 
12) is most necessary. And if he hath stood, let him 
give God all the glory. Jerusalem, the city of the Lord, 
was so strong, there were such probabilities of safety, 
that no one would have thought an enemy could have 
entered into the gates thereof; yet the almighty power 
of the Lord brought it down, so that our Saviour's 
prediction, relative to the temple, was verified to the 
letter : " There shall not be left here one stone upon 
another," Matt. xxiv. 2. Therefore, let the case be 
what it will, suppose a nation be never so strong, yet 
God can bring it down ; and let it be never so weak or 
low, yet the Lord is able to raise it up. The same is 
true of every individual also, and, therefore, believe this 
almighty power of God, and apply it, whatever thy case 
be. Consider that thou hast to do with an almighty 
God ! Follow the patience of Christ, who said in his 
extremity, " Lord, if thou wilt, let this cup pass from 
me ; yet not my will, but thine be done :" and if He 
do not remove that you fear, yet he can give you that 
which is better ; he can give you patience to endure, and 
in the end joy and peace. Submit then yourself to God's 
will, as Christ did, and remember, that in such a case, 
your business is not with the power but the will of God : 
give the Lord the glory of his power in every case, if it 



ON AFFLICTION AND DESERTION. 



323 



be but his will. Is it meet God's will should yield to 
thine, or thine to his ? Then bring thine heart down, 
and be content that it should be so. Consider it is God's 
will, and therefore it must be best for thee ; honor him 
so far as to prefer his will before thine own. x\gain I 
say, it being His will, be assured^ that if you belong to 
him, it shall be best for thee : Christ was no loser when 
he yielded to his Father's will, for he " was heard in 
that he feared," Heb. v. 7 though the Lord's will 
passed on him, and he drank up the cup of his Father's 
wrath to the very dregs. So must you yield to His will 
whatever it is ; be content with what is done, and believe 
thou shalt be no loser by it in the end, but thou shalt 
have what thou desirest, though not in the manner that 
thou wouldest have it done. In every affliction we suffer 
on earth, cease not to think upon God, and remember 
his mercy and truth. And be the accomplishment of 
His words ever so unlikely, never stagger at his promise 
through unbelief : " Is there anything too hard for the 
Lord ?" Jer. xxxii. 27. 

CIIL What various hind'rances we meet 
In coming to a mercy-seat ! 
Yet who, that know^s the worth of pray'r. 
But wishes to be often there ? 

Pray'r makes the darkened cloud withdraw, 
Pray'r climbs the ladder Jacob saw. 
Gives exercise to faith and love. 
Brings ev'ry blessing from above. 

Restraining pray'r, we cease to fight ; 
Pray'r makes the christian's armour bright ; 
And Satan trembles when he sees 
The weakest saint upon his knees. 
X 2 



324 



ON AFFLICTION AND DESERTION. 



While Moses stood with arms spread wide. 
Success was found on Israel's side ; 
But when thro' weariness they fail'd^ 
That moment Amalek prevail'd. 

Have you no words ? ah, think again. 
Words flow apace, when you complain. 
And fill your fellow-creature's ear 
With the sad tale of all your care. 

Were half the breath, thus vainly spent. 
To heav'n in supplication sent. 
Your cheerful song would oft'ner be, 
" Hear what the Lord has done for me !" 

CIV. A stedfast faith in the Divine providence and 
promises, will compose the soul to a quiet submission to 
God's pleasure in the sharpest troubles. All things are 
under the intimate inspection — the wise conduct — the 
powerful influence of His providence. This is one of 
those prime, universal, rich truths, from whence so many 
practical consequences are derived. By virtue of it we 
may infallibly conclude, that all things that come to 
pass, are disposed in the best season, and best manner, 
for the best ends. If we understood the immediate rea- 
sons of every particular decree, we could not be more 
infallibly assured of the wisdom and goodness — the recti- 
tude and equity of God's dispensations, than by this 
universal principle, that is applicable to all events, that 
what God appoints is best." That w^e may feel the 
blessed influence of it more effectually, let us consider, 
that Divine providence extends to the whole creation ; it 
is infinite, and overruling all things. Thus it is said in 
scripture, " He rideth upon the heavens " to signify his 
absolute power in ordering all the motions of t're most 
high, vast, and glorious part of the visible universe. " He 



ON AFFLICTION AND DESERTION. 



325 



telleth the number of the stars — he calleth them all by 
their names." The stars are the brightest and most 
active parts of the vast region above us^ and are called 
the host of heaven, with respect to their number and 
order ; and though they seem innumerable to our senses, 
yet the multitude is exactly known to God, and yields 
ready and entire obedience to his pleasure. From 
whence the Psalmist infers, " Great is the Lord, and 
of great power, his understanding is infinite," Psalm 
cxlvii. 5. There is nothing in the lower world exempted 
from the empire and activity of God's providence. He 
is immoveable, and moves all — invisible, and yet appears 
in all. The most casual things are not without His 
guidance. A man drew a bow at a venture" (1 Kings 
xxii. 34) without express aim, but God directed the 
arrow through the joints of Ahab's armour, that pene- 
trated to the springs of life. The minutest and least 
things are ordered by Him. It is not an hyperbolical 
expression of our Saviour, but an absolute truth, that 'Hhe 
very hairs of our head are all numbered," and not one 
falls to the ground without His permission, Matt, x. 30. 
The voluntary and most indetermined causes of things 
are under His conduct. The hearts of men, even of 
kings, that are most absolute and unconfined, are in the 
hand of the Lord ; he turns them according to his plea- 
sure, as the streams of water are, by several trenches, 
conveyed to refresh a garden, by the skilful husbandman. 
Sin, the most disorderly thing in the world, is not 
only within the compass of His permission, but is limited 
and disposed by his providence ; and such is his good- 
ness, that he would not permit it if his power could 
not overrule that evil for a good, — that preponderates 
the evil. And all afflictive evils, by His own declar- 
ation, are the effects of his just and powerful pro- 



326 



ON AFFLICTION AND DESERTION. 



vidence : " Is there evil in the city^ and the Lord hath 
not done it?" His providence is comprehensive and 
complete ; no unforeseen accidents in the freest and 
most contingent things, no involuntary obstruction in 
the most necessary things, can break the entireness, or 
discompose the order of his providence: "The Lord 
is in heaven, he doth whatsoever he pleaseth in heaven, 
and in earth, in the sea, and in all deep places." How 
exactly and easily does He manage and overrule all 
things ! The whole world is His house, and all the suc- 
cessive generations of men his family ; some are his 
sons, by voluntary subjection ; others his slaves, and, 
by just constraint, fulfil his pleasure. It was the say- 
ing of a wise king, instructed by experience, that the 
art of governing was like the laborious travail of a 
weaver, that requires the attention of the mind, and 
the activity of the body ; the eyes, hands, and feet are 
all in exercise ; and how often is the contexture of 
human counsels, though woven with the greatest care, 
yet unexpectedly broken ? So many cross accidents 
interpose ; so many emergencies, beyond all prevention, 
start up to frustrate the hopes and designs of the most 
potent rulers of this world.^ 

But God disposes all things with more facility than 
one of us can move a grain of sand : the government of 
the world has a less proportion to his infinite wisdom and 
uncontrollable power, than a grain of sand has to the 

* An admirable writer of the present day, observes : — " Was there 
no command given to the w^inds and the waves, when, in the days 
of Elizabeth, the Spanish Armada strewed with its wreck the shores 
it had invaded ? Or to the cold of the north, when a Russian 
winter, of extraordinary severity, cut off at a stroke the array of 
the invader, and sent back the scourge of Europe humbled and 
alone ?" — Rev. Francis Goode's Sermons. 



ON AFFLICTION AND DESERTION, 



327 



strength of a man. His counsel shall always stand; 
all second causes depend upon Him in their beings, their 
agency and influences. Nothing is executed in this 
visible kingdom below, but by express order from His 
invisible court; and all occurrences are made use of 
for the accomplishing the designs of his electing mercy, 
in the glorification of his saints ; now all that is com- 
fortable and reviving, is contained in this principle. If 
His providence reaches to the birds of the air, and the 
lilies of the field, much more to his children, in whom 
he hath a property : and such is his condescending love, 
and inconceivable benignity, that he styles .himself by 
the most endearing relation, " their God." They are 
the prime part of his vigilant care. It is Augustine's 
affectionate ejaculation, " O ! Omnipotent Goodness, that 
so particularly regardest every one of us, as if the sole 
objects of thy tender care, and all of us as single 
persons !" The sun applies its quickening influence 
for the production and growth of a single plant, as par- 
ticularly as if there were no other things in the world 
to receive it ; yet at the same time, it passes from sign 
to sign in the heavens, changes the scenes of the ele- 
ments, produces new seasons, and its active and prolific 
heat forms and transforms whatever is changed in nature. 
This is a fit resemblance of the universal and special 
operations of Divine providence ; what a strong security 
does this give to a christian, in the midst of all trouble, 
in this corrupt and changeable world ! How will it 
clear the mind from those miserable perplexities, and 
quiet those precipitate passions, that so often afflict the 
afflicted ! Whatever evils befal God's people, are with 
the knowledge, the will, and by the efficiency of God, 
materially considered; and is He defective in wisdom, 
power, or goodness, that what He does, either might or 



328 



ON AFFLICTION AND DESERTION. 



ought to be better otherwise ? Indeed, sometimes the 
special ends of His afflicting providence are in such 
deep obscurity, that our line is too short to fathom, 
and the manner how good shall result from evil is 
unknown; but then we may conclude, by faith, it is for 
the best. For inferior reasons, we often pray that par- 
ticular evils that are near may be prevented ; but if 
they overtake us, we may be satisfied that they are 
appointed by His supreme reason and everlasting counsel. 
As in a concert of music, the parts are not formed when 
they are sung, but when composed before by the skill 
of a musician, and every part assigned convenient to 
the voices of the singers. Thus the various conditions 
and passages of our lives were so disposed by the sove- 
reign wisdom of God, from all eternity, and as most fit 
for us. Whether the evils proceed more immediately 
and entirely from His hand, or by the intercurrence of 
instruments^ it is equally certain they come by the 
determinate counsel and foreknowledge of God. Our 
Saviour answers Pilate, thou couldest have no power 
at all against me, except it were given thee from above." 
All the afflictive evils that proceed from the malice of 
men, and increase their guilt and judgment, are ordered 
by His providence, for the spiritual and eternal good 
of his people ; this consideration will prevent much 
sin and trouble, that the best of men are liable to in 
their perturbations and passions. There is nothing more 
exasperates an afflicted mind than the apprenension that 
one unjustly suffers. A just punishment, even nature 
consents, is to be received with meek submission ; but 
to be patient under unjust persecution, not to be pro- 
voked by injuries and enemies, is one of the hardest 
things in the world. 

If, by a flash of lightning or a shower of rain, we are 



ON AFFLICTION AND DESERTION. 



329 



blasted or wet, we endure it patiently ; but if one throw 
fire or water upon us, we resent the indignity with 
anger and vexation. Now, if we, in our deliberate 
thoughts, consider that, God not only permits, but sends 
all the evils we most unjustly suffer from men, and that 
he commands our quiet, submissive behaviour under 
them ; nay, that he will overrule all, so as the issue 
shall be blessed, what tranquillity and acquiescence will 
it produce in the sharpest dispensations of his pro- 
vidence ! But, on the contrary, exclude Providence out 
of the world, and the mind is involved in darkness, with 
all its terrors. Atheism is the gulf of impiety and 
wretchedness. None saith. Where is God, my maker, 
who giveth songs in the night ?" (Job xxxv. 10) that 
converts poisons into remedies, and our afflictions into 
consoialions. He, that lives without God in this world, 
if he lose what he superlatively loves, or fall under an 
incurable evil, has no other remedy but a resolution to 
e.'idure it as well as he can ; and he is extremely mise- 
rable that has no joy here, nor hopes of it hereafter, nor 
the encouragement of a happy issue to bear it patiently. 
In conjuMclion with the belief of God's providence, our 
belief of his promise^, tiiat his I ruth is unchangec^ble, 
for the perforiiKiuce of Miem, is requisite to preserve the 
afflicteii spirit in a cahn, submi.^sive state. A present 
evil sirikes the laja^ination and senses in another man- 
ner than a future spiritual good. Now " faith is the 
substance of things hoped for." Heb. xi. I. It makes 
invisible things to be the greatest realities to the soul; 
the steady reliance upon the Divine attributes engages 
them to fulfil His promises, and is of an invincible 
ef&cacy to strengthen the soul in every distress : " O 
Lord of hosts, blessed is the man that trusteth in thee." 
His uncontrollable power governs all the order of crea- 



330 ON AFFLICTION AND DESERTION. 



tures, and the honor of his truth is so sacred, that 
Heaven and earth shall pass away without the failing of 
any good thing promised to his people/' Faith assists 
patience : these graces are inseparable, and are recorded 
with special observation, as the sources of courage under 
sufferings/' " Here is the faith and patience of the 
saints and we are directed to be followers of them 
who through faith and patience inherit the promises," 
Rev. xiii. 10. Other graces are engaged in the christian 
combat, and strive for victory, but faith and patience 
are crowned. And to support us in great troubles, a 
firm affiance in the Divine promises, as belonging 
to us, is of infinite moment : " I will greatly rejoice, 
in the Lord, my soul shall be joyful in my God," Isaiah 
Ixi. 10. A general apprehension of God's mercy is 
ineffectual to support us; and to claim a title in him, 
without a real evidence, is vain. But a regular trust, 
a faith that is applied, is, to a christian, like the sacred 
locks of Samson's hair ; whilst they remained, he was 
invincible ; but when cut off, he became weak as other 
men : our comforts rise or fall according to the stronger 
or weaker degrees of our faith : one of the sorest and 
most dangerous temptations of the afflicted, is that they 
are out of God's favor. The mourning veil darkens the 
eyes of the mind, that they cannot see His compassionate 
countenance, they cannot reconcile his gracious promises 
with his providential dispensations — the good things 
he hath prepared for them hereafter, with the evil he 
sends here. — As Gideon complained to the angel, "If 
God be with us, how comes all this evil upon us ?" 
And the spirit of darkness takes advantage of great 
troubles to tempt sad souls to despondency, as if they 
were utterly forsaken of God. If this temptation pre- 
vail, " if the heavens be as brass, and the earth as 



ON AFFLICTION AND DESERTION. 331 

iron;" if no influences descend from above, and there be 
no springs below ; if Divine and human comforts fail, 
there remains nothing but desperate sorrow. Augustine, 
to repel this temptation, introduces God answering the 
afflicted : — Is this thy faith ? — Did I promise thee 
temporal prosperity? — Were you made a christian for 
this, that you might flourish in this world ?" The faith 
of our adoption is confirmed by His corrections. If they 
are profitable to us, if we are refined, not hardened, by 
the fiery trial, we have a clear testimony of our interest 
of Christ : I will bring them through the fire, and 
they shall be refined as silver and gold is tried ; and 
they shall say, The Lord is my God," Zech. xiii. 9. 

Briefly, let us strengthen our faith of the glorious 
state, and our title to it, and it will make us firm 
against all the violent impressions of adversity ; it will 
produce a peaceful resignation, even in the afflicted state : 
the christian, that, with steadfast faith, and attentive con- 
sideration, looks to the inestimable, infinite felicity, is 
regardless of all things in the world, in comparison with 
it. Sacred history relates of Saul the persecutor, who 
was transformed into an apostle, that a sudden light 
from heaven, of that excessive brightness, encompassed 
him, that he was struck blind, and saw no man : this 
may be easily and justly applied to every sincere believer, 
in a moral sense ; the first effect of the spiritual light 
that shines into the eyes of his mind, and discovers 
unseen, eternal things, is to darken his sight of the things 
that are temporal : even the greatest things here are 
not of such moment, as to allure or terrify him from 
prosecuting his blessed end. St. Peter declares of per- 
secuted christians, " That believing, they rejoice with 
joy unspeakable and full of glory," 1 Peter i. 8. The 
martyrs embraced the cross of Christ, and prized the 



332 



ON AFFLICTION AND DESERTION. 



thorns of his crown, more than all the pleasures of 
this world, or the diadems of earthly dignity, in expec- 
tation of the blessed recompence of reward. One draught 
of the " river that makes glad the city of God " above, 
can sweeten all the bitterness of the world : in short, 
the christian's hope is in the apostle's expression, " The 
anchor of the soul sure and steadfast, that enters within 
the veil;" it is fastened in heaven, confirmed by the 
faithfulness of God's promises, and the prevailing inter- 
cession of Christ, and secured to us amidst all the tur- 
bulent agitations in the wide sea below. Hope makes 
the christian not only patient but joyful in all his 
sufferings. Encouraged by the blessed hope, he comes 
with joy to death, as the door that opens to the kingdom 
of glory, and immortal blessedness. Let God be the 
supreme object of our love and affection ; and whatever 
evils we sustain, will be made easy and light to us. By 
love we enjoy God, and love will make us willing to do 
or suffer what he pleases, that we may have future 
communion with him. In God all perfections are in 
transcendent eminence, they are always the same and 
always new. He gives all things, without any diminution 
of the treasures; He receives the praises and services 
of the angels, without any advantage or increase of His 
happiness. His infinite goodness can supply all our 
wants, satisfy all our desires, allay all our sorrows, 
conquer all our fears. One beam of his countenance 
can " revive the spirit, dead in sorrow, and buried in 
despair.'^ Jeremiah, in the desolation of his country, 
supports himself with his interest in God: "The Lord is 
my portion, saith my soul," Lam. iii. 24. The expression 
signifies the truth and strength of his affectioiiate choice 
of God, as his chiefest good. What loss can make a 
christian poor, whose treasure is above ? What danger 



ON AFFLICTION AND DESERTION. 



333 



can make him anxious, whose heart is "fixed^ trusting in 
the Lord ?" What death can destroy him, whose life is 
" hid with Christ in God ?" Deprive him of all this 
world can give, yet by communion with God, heaven 
descends to him, or he ascends to heaven, w^here God 
is all in all ; the blessed *^ recompence of reward " is 
not deferred wholly till our entrance into the heavenly 
kingdom : there it is a joy refined from all mixture of 
sorrow ; it is infinitely increased ; there, spiritual joy 
meets eternal joy : but it begins here — the gracious soul 
has a taste and sight "how good the Lord is," as an 
earnest of the fulness of joy in heaven. Hope bears 
some leaves of the tree of life, to refresh us with their 
fragrancy 5 and love some fruits to strengthen us. As 
transplanted fruits, where the soil is not suitable, and 
the sun less favorable, are not of that beautj' and flavour 
as in their original countrj^, so heavenly joys in this 
life, are inferior in their degree to those of the blessed 
above, but they are very refreshisig : "in the multitude 
of my thoughts within me, thy comforts delight my 
soul," Psalm xciv. 19. It is the triumphant exultation 
of the prophet, " Although the fig tree shall not blossom, 
neither shall fruit be in the vines ; the labour of the 
olive shall fail, and the fields shall yield no meat ; the 
flock shall be cut off from the fold, and there shall be 
no herd in the stalls : Yet will 1 rejoice in the Lord, I 
will joy in the God of my salvation," Hab. iii. IJ, IS. 
He supposes himself in extremity, utterly destitute, not 
only of the refreshments, but supports of life; yet he 
knows how not only to be patient and contented, but 
joyful ill the most forlorn condition. If He says to the 
afliicted soul I am thy salvation, and within a little 
while thou shalt be with me for ever in glory, it 
sufiiceth ; " Rejoice in the Lord always ; again I say 



334 



ON AFFLICTION AND DESERTION. 



rejoice." it is the most affectionate counsel of the apos- 
tle. These are not inaccessible heights of religion, and 
points of perfection, to which none can attain ; but are 
the experimental practice of humble, sincere christians, 
that say with the Psalmist, " Whom have I in heaven 
but thee ? and there is none upon earth 1 desire be- 
sides thee." The guilty principle of vexatious discon- 
tents and immoderate sorrow, under outward losses and 
troubles, is a false judgment, that God, without the 
world, is not sufl&cient for our complete happiness. It 
is equally folly to imagine that God, who is an infinite 
good, suitable to the spiritual, immortal nature of the 
soul, and all-sufficient to fill the vast capacity and 
desires of our renewed faculties, the understanding and 
will, by his glorious perfections — that God, I say, can- 
not make us happy in his love, because our lower 
animal faculties, our senses, have not, in our communion 
with him, what is pleasing to their carnal appetites. 
Should not the soul, that enjoys the propitious presence 
of God, be satisfied therewith, when lower comforts 
fail ? This should teach us to moderate our affections 
to things below. It is indeed a consequence of the for- 
mer ; for if the heart be full of God, it will not admit 
any inferior object to rival him in his throne. If we 
consider the vast distance between the perfections of 
the Creator, and the faint reflection in the creature, our 
respects and love should be accordingly. Reason, au- 
thority, example, and experience, convince us that all 
things below are empty vanities. It is useless folly to 
seek for happiness here ; and, to borrow the language 
of the angel, to seek the living among the dead." If 
our happiness be from the light and warmth of creatures, 
hovv easily is it extinguished, and we are in utter dark- 
ness ! When there is an exorbitant love in the possess- 



ON AFFLICTION AND DESERTION. 



335 



ing, there will be extreme and desperate sorrow in 
losing. One irregular passion feeds and maintains ano- 
ther. The heart is disposed to contrary extremities, 
and passes from the fire to the frost : the unequal spirit 
swells or sinks, according to the outward condition. It 
is the wise advice of the apostle, ^' that we rejoice as 
if we rejoiced not," and then we shall weep as 
though we wept not." Afflictions are intolerable or 
light, according to our apprehension of them ; an indif- 
ference to the things of this world, disposes to self- 
denial universally, as God is pleased to try us ; this was 
the holy and happy temper of David, Surely I behaved 
and quieted myself as a child that is weaned of his 
mother, my soul is even as a weaned child," Psalm 
cxxxi. 2. If we can deny ourselves, we shall humbly 
submit to God's will. A prudent foresight of possible 
evils, as future to us, helps us to sustain them. Since 
man was expelled the terrestrial paradise, and is below 
the celestial, he is liable to innumerable afflicting 
accidents. His condition is like an open sea, so 
inconstant, so violent and furious ; sometimes the ships 
are raised upon the top of the waves, as if they 
sailed in the air, and sometimes plunged into the waters, 
ready to be swallowed up. Such frequent changes hap- 
pen in our passages to eternity, and it is mercifully 
ordered so by the Divine Wisdom, that we may so use 
the world, as not to abuse it " and ourselves, by loving 
and overvaluing it. Thus we see that often the brightest 
prosperity is eclipsed, to convince us, by the miserable 
changes in this world, that the best estate of man is 
altogether vanity, and that these things are utterly in- 
sufficient to make us happy. Now the consideration of 
the mutable nature of things here below, keeps the heart 
loose from them — fortifies us with proper thoughts to 



336 



ON AFFLICTION AND DESERTION. 



bear evils that happen, and prevents disappointments, 
that aggravate our troubles, and increase the vexation 
of the mind. There is indeed a foresight of evils that 
may befal us, that has torment, that anticipates and 
exasperates misery. Fear, that gives the signal of ap- 
proaching evils, often brings more terror than caution ; 
and, like a cowardly sentinel, by a false alarm astonishes 
rather than prepares the mind to encounter danger. 
Our Saviour strictly forbids such perplexing apprehen- 
sions of future evils, as most unbecoming christian who 
are under the perpetual providence of their heavenly Fa- 
ther : " Take no thought for the morrow, for the mor- 
row shall take thought for the things of it.self," Malt, 
vi. 34. But, on the contrary, to be secure in our 
prosperity, as if we should always enjoy a fa^'orahle 
course of thini^s — as if our most flourishing co-nforts did 
not spring from an earthly original, and might be sud- 
denly blasted, or easily cut down, is to lay ourselves open 
to surprising disorders and perplexities, when evils befal 
us. iSerious and mourntui reflection on our guilt, and 
what we deserve from Divine justice, is both a motive 
and a means to suppress impatience and murmuring, and 
to allay inordinate grief in our sufferings. We are 
directed by the wise preacher, " In the day of adversity 
consider :" — it is a proper season to review conscience, 
to search and try our ways," — to take a sad and 
serious examination of our lives. If God should exact 
the rigid score of our debts, and make us as miserable 
as we are sinful, yet is there the greatest reason to justify 
him, and accuse ourselves; much more when our punish- 
ment is far below our deserts. Humility is the parent of 
meekness, they are both graces of the same complexion 
and features. Our Saviour, in the order of the beati- 
tudes, first declared, " Blessed are the poor in spirit," 



ON AFFLICTION AND DESERTION. 



337 



that have a low opinion of themselves, as nothing in 
spirituals, and worse than nothing in sin ; as empty of 
all that is holy and good, and compounded of all evil ; 
and blessed are they that mourn/' in a sense of their 
sins ; and then, Blessed are the meek," and these are 
joined, because meekness is a disposition inseparable 
from the other : he that duly considers that he is a 
miserable sinner, a worthless rebel, and is humbly and 
sorrowfully affected for his un worthiness, his passions 
will be subdued ; and, as melted metal receives any form, 
so he patiently suffers what God inflicts. A " broken 
heart " is an acceptable sacrifice " to God, Psalm li, 
and implies a tender sense of sin, as an offence to the 
holy and gracious God; and it may be extended to sig- 
nify a heart that is submissive to God's will, in allusion 
to a horse that is broken, and easily managed by the 
reins of the rider. Contrition for sin is always joined 
with resignation to the chastening providence of God. 
Besides, godly sorrow will lessen natural sorrow. Sin 
first deserves our grief, and the sharpest accents of our 
grief should be placed upon it ; and the more sensible 
we are of it, the lighter will affliction be to us : the 
turning the stream of sorrow from affliction to sin, is a 
powerful means to abate it ; there is health in the bitter- 
ness of medicine, and ease in the depth of this sadness. 
Besides, repentance inclines the heart of God^ and opens 
his tender compassions to the afflicted. When the re- 
pentant sinner is covered with tears, the great Comforter 
descends, and brings healing to the troubled waters ; this 
advice is more necessary for the afflicted, because, usually, 
the strokes of Providence are properly a reproof and cor- 
rection for sin : the application of a corrosive, implies 
that some corrupt matter is to be discharged. God is 
provoked by his children's neglects, and though love 



338 



ON AFFLICTION AND DESERTION. 



cannot hate, it may be angry ; and without renewing 
their repentance, and recovering his favor, their afflictions 
are very bitter. What can be more sad than to feel the 
sting of- a guilty conscience within, and the displeasure 
of God without ? The burden is heavy and oppressive 
that is laid upon a galled back. It is therefore, our best 
wisdom, and duty too, " to search our hearts and try our 
ways," that we may discover what is the procuring 
cause of our troubles, and turn unfeignedly to the 
Lord.*' This will endear afflicted souls to God, and in- 
cline him to afford gracious supports to them. It is true 
sometimes our sufferings are designed for trial. Coun- 
terfeit coin, though with a fair stamp and inscription, is 
discovered by the fire ; thus mere professing christians, 
or specious hypocrites, are made known by trials ; 
but true gold endures the fire without loss, and the more 
it is tried, the brighter it is. Thus the true christian, 
whom neither the gain of the world, nor the loss of life 
can remove from the stedfast owning of the holy truth, 
has a clear manifestation of his sincerity. There may 
be a feast within the house, when a storm of hail rattles 
upon the tiles. But it is, sometimes, so ordered by 
Providence, that the evils we suffer are of a mixed na- 
ture, partly chastisements, and partly trials. This was 
the case of the believing Hebrews, to whom the apos- 
tle directs his counsel, Heb. xii ; their persecution was 
from the ungodly heathen, for a cause purely religious ; 
but it was permitted by the righteous God, as a 
punishment of their sins. And here the Divine good- 
ness and wisdom is admirable, that the same affliction 
is instrumental for the purifying his people from sin, 
and the advancement of his glorious gospel. The first 
and most immediate effect of His discipline is the hum- 
bling and sanctifying them, to prepare them for his 



ON AFFLICTION AND DESERTION. 



339 



love ; by which they are fortified to bear courageously 
the worst evils. We should also apply the mind to 
consider the blessings we receive, as well as the evils 
we endure. Whilst the intense thoughts are fixed upon 
the suffering, the soul is racked with inward tortures ; 
but did w^e turn our eyes upon our enjoyments, and the 
comforts that are interwoven with our troubles, it would 
be a means, not only to compose us to patience, but 
thankfulness. The apostle directs us, to " trust in the 
living God, who giveth us all things richly to enjoy," 2 
Tim. vi. 17. In the poorest and lowest state of life, 
we have many favors and effects of His rich bounty ; and 
it is the ignorance of our deservings and of our enjoy- 
ments, that causes discontent and murmuring under our 
troubles. Particularly, this consideration will be effectual 
to repress the discontent that is apt to kindle in our breasts, 
upon the sight of the different dispensations of Provi- 
dence, that some are exempt from the current adversities 
of the world, and live in ease, whilst we are deprived of 
many outward comforts. How many are under tormenting 
pains, or in desperate sadness, their minds bewildered 
and gone, they have no taste or comfort in their abun- 
dance ? How many are fallen into the depths of misery, 
and that, aggravated by the remembrance of former hap- 
piness ? How many are surrounded by their cruel and 
bitter enemies, and see no refuge, no sanctuary for their 
escape, but a necessity of perishing ? And can we pre- 
tend a better title to the mercies of God, than our fellow- 
worms ? Our original is from nothing, and our works 
are sinful ; — that we are not so desolately miserable as 
others, when equally guilty, is from the rich goodness of 
God, and should make us thankful. Add further, let the 
most afflicted of God's people in the world compare his 
condition with that of the most prosperous wicked per- 

Y 2 



340 



ON AFFLICTION AND DESERTION. 



sons, and the comparison will be effectual to endear God 
to him, and quiet his passions under suffering. The 
good things of this world, in their abundance, variety, 
and excellence, cannot make him, that is without God, 
truly happy ; the miseries of this life, in all kinds and 
degrees, cannot make a child of God utterly miserable ; 
nay, they are inestimably more happy in their sufferings, 
than the ungodly in their prosperity. Manna rains down 
from heaven while they are in the wilderness ; — supports 
and comforts are from the love of God shed abroad in 
their hearts ; and their present afflictions are a seed of 
eternal joy, to meeten and prepare them for the joy of 
heaven. Our Saviour, from whose judgment we receive 
the true weights and measures of things, to regulate our 
esteem and affections, declares to his disciples, when un- 
der the sharpest persecutions of the tongues or hands of 
their enemies — under tortures — calumnies — disgrace and 
death, even then he declares them " blessed, for the 
kingdom of heaven belongs to them;" and heaven is such 
a transcendent blessedness, that even the lively hope of 
it should make us blessed under any affliction : by the 
same rule the most prosperous sinners are miserable 
here, for the irresistible, irremediable ruin that is or- 
dained and prepared for them in hell, they would deceive 
themselves with the paintings of happiness, with an airy 
imaginary happiness ; whilst the senses are filled, the 
soul is empty ; but they will not long enjoy the ease of 
their ignorance and security ; the world can do no more 
to make them happy than if one should compound a 
draught and give it to the poor and miserable, that in- 
duces sleep and pleasant dreams for a few hours, but 
when they awake, they are still poor and miserable. Our 
Saviour pronounces a woe to the rich and full, " to those 
that laugh now, for they shall weep and mourn.'* 



ON AFFLICTION AND DESERTION. 



341 



Lastly, — frequent and fervent praj^er to the "Father 
of mercies, and God of all consolation/' is a blessed 
means to support the spirit, and make it humble and 
obedient to the afflicting providence of God. It is a 
Divine counsel — " Is any afflicted, let him pray/' It is 
prayer opens the heart, and carnal grief breathes out — 
prayer opens heaven, and Divine joy flows into the soul. 
The King of Glory keeps no state, there is always easy 
access to His throne, and his ears are always open to 
his humble suppliants. His most gracious nature in- 
clines Him to sustain us in our dejections. We have a 
powerful plea from His compassions to encourage our 
prayers in great troubles. He will regard the prayer 
of the destitute, and not despise their prayer." The 
most glorious attribute of the Spirit — "The Comforter," 
is most useful and beneficial to afflicted suppliants ; 
affliction is the season, and prayer the sphere of his 
activity. That our prayers may prevail, take the follow- 
ing useful rules : — 

1. They must be addressed with an humble trust on 
the mercies of God, that incline him to relieve and sus- 
tain the afflicted. Thus St. James directs the afflicted, 
to ^^ask in faith, nothing wavering," chap. i. 6. We 
read in scripture of the light of God's countenance — his 
melting eye — the compassionate expressions of his most 
gracious nature towards his suffering people. He doth 
not esteem himself more highly honored with the glorious 
titles of Creator and King, than with the endearing name 
of our Father; and with a confidence becoming that rela- 
tion, we are directed by his Divine Son to make our 
requests to Him. Indeed, if the promises of God did 
not encourage our hopes, we should not presume so much 
upon his affection, as to lay the burden of our cares and 
sorrows on his arms ; but heaven is not fuller of stars, to 



342 



ON AFFLICTION AND DESERTION. 



enlighten the darkness of the night, than the scripture is 
of precious promises, for refreshing the disconsolate. 
" Behold I have graven thee on the palms of my hands." 
It is His dear title, " God that comforteth those that 
are cast down," 2 Cor. vii. 6. Add to this, the interest 
of his people in Jesus Christ, who ever lives to make 
intercession for them. None is more tenderly inclined 
to mercy, than he that has suffered misery ; and Christ 
felt our sorrows, that he might afford relief to us. 
Whilst He was upon earth, and was followed by a mul- 
titude of diseased, miserable persons, virtue went out of 
him, and healed them all : and, since his ascent to hea- 
ven, has he withdrawn that universal, healing virtue, and 
left us under irremediable and unmitigable sorrows ? 
Did His compassionate eye regard all that were afflicted, 
and are we now out of his sight ? Then such was his 
indulgent humanity, that, although he could have per- 
formed the cure by a word, yet he readily offered to at- 
tend a sick servant : " I will come and heal him." And 
now he is raised from his humble state on earth, to his 
throne in heaven, does he disdain to extend his mer- 
ciful hand for our relief? No, His heart and love are 
the same in heaven as upon earth. It is true He is 
exempted from all passionate frailties that are incon- 
sistent with his felicity, and the glory of his kingdom ; 
but he still retains the same solid love — the same God- 
like compassion — the same ready will to support and 
deliver his people in misery. He, in his exaltation at the 
right hand of God, has all power equal to his infinite 
love, that is suitable to the permanent relation between 
Him and his people. And such is the spiritual union 
between the Divine Head and his members, that from 
heaven he rebuked the cruel persecutor of his saints, in 
language expressing the union between Himself and 



ON AFFLICTION AND DESERTION. 



343 



them: Saul, Saul, why persecutest thou me?" He 
does not say, why persecutest thou my saints — why my 
servants, but, '^why me?" Though He is not capable 
of any sorrowful sense, yet his affections are quick and 
vigorous to his people. If it were possible that his joy, 
wherewith he is infinitely blessed, could be increased, it 
would be in the effusions of his goodness to afflicted 
christians. '^Let us therefore, come boldly unto the 
throne of grace, that we may obtain mercy, and find 
grace to help in time of need." How heavy soever our 
calamities are, let them not sink our spirits into despair, 
but raise them to nearer approaches to the God of con- 
solation. 

God teaches us to profit by our afflictions, and this 
should afford matter of joy and thanksgiving. The 
Psalmist declares, '^Blessed is the man whom thou 
chastenest, and instructest out of thy law." The Divine 
Teacher gives a right understanding of sufferings, for what 
end they are sent, and teacheth by the voice of the rod 
to obey his word. He instructs us in our duty by the 
clearest convictions, and infuses gracious dispositions 
suitable to his doctrine. — He gives directing light, and a 
seeing eye to perceive it. — He presents heavenly conso- 
lations, and prepares the heart to receive them. Now 
what St. Paul speaks of the cross of Christ, is applicable 
to the cross of saints : God forbid that 1 should glory 
save in the cross of our Lord Jesus Christ, by which the 
world is crucified to me, and I to the world." And if the 
cross of a christian be the means of internal mor- 
tification, — if thereby this vain, deceiving world be ren- 
dered contemptible to him, and his affections are raised 
to things above, he will find cause to glory in tribula- 
tion. 

To conclude, — there is no affliction, how great soever, 



344 



ON AFFLICTION AND DESERTION. 



though_, with respect to natural means, unremovable and 
unmitigable, yet if it be sanctified by Divine grace, a 
christian, while he is so afflicted, has more cause of joy 
than grief — more reason to bless God for it, than to 
murmur and complain. *^In everything give thanks, 
for this is the will of God in Christ Jesus concerning 
you," 1 Thess. v. 18. He turns afflictions into benefits, 
and our affectionate praises are due to Him on that 
account. 

CV. O Zion ! afflicted with wave upon wave. 

Whom no man can comfort, whom no man can save : 
With darkness surrounded, by terrors dismay'd. 
In toiling and rowing thy strength is decay'd. 

Loud roaring, the billows would thee overwhelm. 
But skilfuTs the Pilot, that sits at the helm ; 
His wisdom, his pow'r, his faithfulness stand, 
Engag'd to conduct thee in safety, to land. 

" O fearful, O faithless," in mercy He cries, 
" My promise, my truth, are they light in thine eyes ? 
Still, still, I am with thee, and faithful to keep, 
Tho' seeming, amid the rough tempest, to sleep. 

Forget thee, I will not, f cannot forget 
What Calvary witnessed to cancel thy debt. 
On the palms of my hands, while looking, I see 
The wounds I receiv'd, in suflf'ring for thee. 

I feel at my heart all thy sighs and thy groans. 
For thou art most near me, my flesh and my bones ; 
In all thy distresses, thy head feels the pain. 
Yet all are now needful, not one is in vain." 

O Saviour, we trust thee, our life is secure. 
Thy wisdom is perfect, supreme is thy pow'r : 
In love thou correctest, our souls to refine. 
To make us at length in thy likeness to shine. 



ON AFFLICTION AND DESERTION. 



345 



The foolish, the fearful, the weak are thy care ; 
The helpless, the hopeless, thou hearest their pray'r ; 
From all our afflictions thy glory shall spring. 
The deeper our sorrows, the louder we'll sing. 

CVL Our way^ in this world^ is like a walk under 
a row of trees^ checkered with light and shade ; and, 
because we cannot all along walk in sunshine, we 
therefore perversely fix only on the darker passages, 
and so lose all the comfort of our comforts. Now, O 
christian, recollect thyself : consider how many mer- 
cies thou enjoyest with thy afflictions, in that they 
are not so extreme as thy sins deserved; they are 
such as might easily be borne, didst thou not thyself 
magnify and aggravate them by thy impatience. The 
truth is, men dress up their afflictions in a black, 
hideous shape, and then are frightened at what they 
have made so formidable. For shame then, never 
repine or complain at God's dealings with thee; lest 
God, to punish thee for thy impatience and mur- 
muring, under more gentle and easy afflictions, pre- 
pare such for thee, whose little finger shall be heavier 
than their loins, 1 Kings xii. 10; and whereas, before, 
he chastised thee with rods, henceforth he may chastise 
thee with scorpions. Consider, how many thousands in 
the world are in a far worse condition than yourselves ; 
and would account themselves happy were they in your 
circumstances. How unreasonable is it then, to com- 
plain of God's dispensations ! Do we think that God 
is more indebted to us, than he is to them ? Or, that 
he wrongs us, if he doth not bestow more upon us, than 
upon all the world beside ? Thou art, possibly, impa- 
tient at the loss of a child, or of some near and dear 
relation; but, how many are there in the world, to 
whom these are given, as the greatest crosses and 



34? 



ON AFFLICTION AND DKSERTION. 



burdens of their lives 1 Thou art, perhaps, under racking 
pains, or languishest under lingering and consuming 
diseases, and frettest thyself with impatience ! though, 
possibly, thou mayest have all accommodations of 
means and attendance to ease and comfort thee ; but, 
canst thou find none that suffer the same pains, the 
same diseases, and it may be^ in a far more sharp and 
severe measure, and yet are destitute of all the other 
comforts thou enjoyest, and have nowhere to breathe 
out their sighs and their sorrows but in the open air, 
or at the threshold of thy door ? Certainly, were all 
the evils and miseries that mankind endure, amassed 
together, and brought into one common stock, and then 
distributed by equal shares among all men, thy lot and 
thy portion of them would, perhaps, be much greater 
than now it is; and therefore, it is very unjust, as well 
as unreasonable for thee to complain, since God hath 
been more kind and more favorable to thee, than to 
thousands of others. But, the misery is, that pride and 
self-love make us always take our measures from those 
that are above us ; and, if we see any more prosperous 
than ourselves, we presently murmur and quarrel at 
God's proceedings ; we are apt to think that He deals 
rigidly with us, because He deals more favorable with 
some ; whereas, were we humble enough to look below 
ourselves, we should, everywhere, find miserable objects ; 
and see abundant cause to bless and praise God, that 
it is not with us as with them. As another motive to 
patience, consider of how short duration all the troubles 
and afflictions of this life are. Though your way be 
thorny and miry, yet it is but short. A few sighs more 
may bring you to heaven, where all sorrow and sighing 
shall flee away, and everlasting joy succeed these tempo- 
raiy miseries. And what ! cannot thy patience stand 



ON AFFLICTION AND DESERTION. 



347 



out one hard brunt ; and endure a short shock^ though 
it be fierce and violent ? It is but a storm, that will 
quickly blow over ; and thou mayest live to see serene 
and bright days again, even in this world; and if not 
in this world, yet then, when thou shalt be got above 
these clouds, and this region of tempests, into that 
mansion of peace and joy, where never sorrows nor 
sufferings can enter. Indeed, impatience is a great 
prolonger of torment ; it is not our pain, but our impa- 
tience, that makes the time seem so long and tedious to 
us : both sense and reason tell us that the sun riseth 
over a sick man's bed as over the healthy and vigorous ; 
and that the hours roll away as fast over the miserable 
as the prosperous ; yet, how swift are our days spent 
in ease and pleasure 1 the hours seem to overtake and 
crowd into one another. And yet, certainly, thy sad 
and thy cheerful days have both one and the same mea- 
sure : the shadow creeps as fast about the dial of a miser- 
able man, as of the happy. The difference lies only 
within thyself. Impatience, fretfulness, repining, an 
uncontrolled and eager spirit, vain hopes and impotent 
desires, make short afflictions seem long, and long ones 
endless. But, were these cured, thou wouldest find it 
altogether unreasonable to complain of the length of thy 
afflictions, when yet they are whirled away, and pass 
with the s?jne fleetness, which makes others complain 
that their pleasures and their lives are too short. 
However, here consider : — 

1. Let thy afflictions be as grievous as thy passion 
can describe them, ^^et, doth God afford thee no lucid 
intervals ? Hast thou no intermission from thy sor- 
rows ? — no breathing-time afforded thee ? Surely this 
is mercy ; and this time of thy ease ought not to be 
reckoned into suffering, as commonly it is. Indeed, 



348 



ON AFFLICTION AND DESERTION. 



men have an art of making their sorrows longer than 
they really are. Certainly, the affliction can be no longer 
than it lies upon thee ; and that, usually, is but a very 
inconsiderable time, compared to that wherein God re- 
lieves and comforts thee. Job complains that God 
brought his sorrows so thick and fast upon him, that he 
would not suffer him to take his breath. Job ix. 18. 
He was like a man shipwrecked in a tempest, where the 
surges and billows broke so fast upon him, that he had 
not time so much as to lift up his head above the water 
to take breath. But hath God dealt so with thee ? — 
Hast thou not had a morning as well as an evening to 
make up thy day ? Though the clouds return again 
after the rain, and whatsoever affliction it be recurs, 
yet, it is mercy that God hath interrupted the course of 
it — that God hath given thee an interval of ease ; and, 
then, thou canst no more, with truth, say, that thou 
hast had uninterrupted misery. 

2. If thou be not relieved sooner, yet it cannot be 
long ere death will put an end to thy temporal suf- 
ferings. And therefore, though the days of thy pil- 
grimage be evil, yet since they are but few, this may 
recompense for the other, and persuade thee to bear 
patiently, what thou art not to bear long. Think with 
thyself, It is but a few days, or a few years more, that 
I shall be in a suffering, in an afflicted condition. I am 
travelling through a vale of misery, but my grave is in 
view : there I shall throw down all this load of care and 
trouble — where none of the vexations of this life shall 
disturb me, — " There the weary be at rest :" and what ! 
shall I faint under my burdens, when I am to bear them 
but so short a time ? Take courage, O soul, that happy 
hour is hastening on, as fast as the wings of time can 
speed it, which shall give ease to thy pain, and rest 



ON AFFLICTION AND DESERTION. 



349 



to thy weariness. Death will shortly come in to thy 
relief^ take off thy load^ and lay thee to sleep in thy 
grave. 

3. All our troubles and afflictions are infinitely short, 
and as nothing, in comparison with eternity. If, at any 
time, the greatness, and soreness, and long continuance 
of them tempt thee to impatience, cast but thine eyes 
upon eternity, and they will all so shrink and vanish 
under that comparison, that they will scarce deserve the 
name of afflictions. Take all the flux of time, from the 
creation of the world to this present moment, and we 
reckon it by hundreds and thousands of years ; it seems 
to us a mighty time, but compare it to eternity, and it 
presently shrinks up to nothing ; it is lost and swallowed 
up in that bottomless gulph. Yea, the smallest drop of 
water is infinitely more considerable to the great ocean, 
than thousand thousands of years are to an eternal 
duration. And art thou not ashamed, then, to complain 
of the length and continuance of thy afflictions, since 
they are as nothing in comparison with the rest of thy 
life ; and thy life itself nothing in comparison with eter- 
nity ? And, certainly, could our thoughts dwell more 
upon that eternal state that awaits us, the consideration 
of this would enable us to bear our present short afflic- 
tions with patience ; and we should not think them long 
or intolerable. The happiness of heaven may well com- 
fort us, in respect of our miseries on earth. Christians, 
think but seriously with yourselves, that, though your way 
be rugged and tiresome, yet it is the way that leads to your 
Father's house ; and, though you come there wet with 
your tears, and wearied with your burdens, yet there you 
shall be surely welcome, and enjoy an eternity of rest ; 
there, you shall sit down, and, with everlasting joy, 
recount to your brethren, a whole ring of surrounding 



350 



ON AFFLICTION AND DESERTION. 



saints, all the wonderful methods of Divine providence, 
which brought you thither ; and with infinite satisfaction 
see the necessity and mercy of those afflictions, which 
you have here endured ; there, your garments of heavi- 
ness, shall be changed into garments of praise — there, 
you shall ever rest your tired souls in the bosom of Jesus 
Christ, and for ever enjoy so great an happiness, that it 
were infinitely worth suffering all the miseries and afflic- 
tions of this life, to have but one momentary taste of 
it. Didst thou know what the glory of heaven is, thou 
wouldest be content to lie upon the rack — to endure the 
sharpest paroxysms of the most torturing and cruel 
pains all thy life long ; and account them easy and short, 
if these could purchase for thee one hour's enjoyment of 
the unspeakable glory and happiness of heaven. And 
wilt thou then be fretful and impatient under thy pre- 
sent sufferings, when these are prepared to be the inlet 
to such enjoyment ? — where thou shalt be for ever con- 
firmed in the possession of all good — where thou shalt 
never more be in a possibility of suffering ; nor know 
what a sad thought or a sad moment means. Certainly 
did we dwell more upon the thoughts of eternity, we 
should not be so irrational, as to judge that long, which 
takes up but a very little part of that time, which, of 
itself, is nothing, compared to an eternal duration. 

And thus we see by how many motives patience under 
suffering is pressed upon us ; which, if we would bring 
under the view of our serious consideration, we shall find 
enough in them, to incline the most fretful and peevish 
nature, to a quiet and meek submission to the hand and 
will of God. For, it is a most necessary grace for a 
christian, in the whole conduct of his life, which is full of 
troubles and afflictions ; and nothing can so alleviate 
them as patience. The author and inflicter of all thy 



ON AFFLICTION AND DESERTION. 



351 



sufferings is God, who is absolute in his sovereignty : 
our proprietor, as our Lord ; infinitely gracious and mer- 
ciful, as our Father — infinitely faithful to his word, 
whereby he hath promised, — and infinitely wise and skil- 
ful, whereby he is able to work all things for our good 
and benefit ; and consider the great benefits and advan- 
tages that accrue to us by afflictions, as they are exercise 
to our graces — physic to our souls — evidences of our 
adoption. Consider, again, the patient bearing of afflic- 
tions is a very great honor both to ourselves and to God ; 
it is, likewise, the best and readiest way to be freed from 
afflictions ; no affliction befals us, but what is tolerable, 
and common to men ; how many in the world are in a 
far worse condition than ourselves ; and all our afflic- 
tions are but short and momentary in comparison of 
eternity, and these will powerfully sway us to patience 
under those sorrows we suffer. Let us too, consider, and 
bear in mind, that admirable exhortation of the wise 
man, Prov. iii. 1 1, and urged by the apostle, Heb. xii 5, 
" My son, despise not thou the chastening of the Lord, 
nor faint when thou art rebuked of him." Here we 
have a most excellent temper set forth to us, as a mean, 
between stupidity and desponding impatience. We ought 
to be affected with the hand of God ; and not to demean 
ourselves under afflictions, as though we felt no smart, 
neither cared what God did against us, but rather defied 
him to do his worst. It is a sign of desperate incor- 
rigibleness and deadness, when we are so past feeling, as 
to despise the correction of the rod. Moderate passions 
are allowed us ; and God, when he afflicts us, would 
have us to show ourselves to be men, but not to be 
hardened so as not to feel his strokes. But then again, 
on the other hand, beware, that as thou dost not despise, 
so thou dost not despond under the corrections of thy 



352 



ON AFFLICTION AND DESERTION. 



heavenly Fatlier. Fortify thy spirit ; arm it with all the 
arguments that are proper to encourage thee in a suf- 
fering condition, do not permit it to grow too tender ; 
and, instead of being sensible, to be sore and fretful. 
Impatience sits ill upon a christian, and renders him 
contemptible. We do never so unman ourselves^ as 
by peevishness and fretful humours. Impatience al- 
ways proceeds from weakness ; and while we toss, 
and tumultuate, and express the eagerness of an ulcer- 
ated mind, in all the intemperate language and actions 
that passion suggests, we are but a grief to some, 
a sport to others, and fall under the scorn and con- 
tempt of all. Let us think with ourselves, how un- 
seemly is the wild and extravagant fury of a dis- 
tracted person ! Consider too, the folly of impatience. 
To what purpose is it, that thou vexest and torturest 
thyself? Couldest thou ease or relieve thyself by it, 
this might be some plea, and reasonable pretence. But 
was it ever heard, that the disordering the mind composed 
a man's estate ? or that raising a tempest within, should 
lay a tempest without ? Nay, rather impatience adds 
a mighty weight to our burdens, whilst we must bear 
both them and it too. And, therefore, confirm and 
strengthen your minds against all adversities that may 
befal you : fix your resolutions, that thus it ought 
to be, and that thus it is best for you : and whatsoever 
portion God carves out for you, receive it with thank- 
fulness : if it be prosperous, as your food — if adverse, as 
your medicine. 

Another way to cure and remove this cause of impa- 
tience is to sit loose to the things of this world. Let 
them not occupy your hearts. For, be assured, if once 
the soul and affections be riveted to these earthly con- 
cernments, whenever God shall take them from you, it 



ON AFFLICTION AND DESERTION. 



353 



will be a violent tearing and rending of your very hearts 
to part with them : strive to bring yourselves into a holy 
indifference of all things here below ; and then, what- 
ever happens, nothing can fall out much amiss. If you 
have no extravagant affection for the enjoyment of these 
things, you will have no violent passions stirring in you 
for their loss. If thou didst truly estimate what this 
world is, how vain, how false, how empty, and insigni- 
ficant, how vexatious and cumbersome, thou wouldest 
find abundant reason to conclude, that it is not very 
material, whether thou be high or low, rich or poor, 
persecuted or favored, despised or honored ; for, all 
these things are but dreams 3 and, as dreams, they 
vanish and pass away. Let us take the apostle's 
direction, 1 Cor. vii. 29 — 31 : " The time is short : it 
remaineth, that both they that have wives, be as 
though they had none; and they that weep, as though 
they wept not ; and they that rejoice, as though 
they rejoiced not; and they that buy, as though they 
possessed not; and they that use this world, as not 
abusing it : for the fashion of this world passeth away." 
And certainly, could we but bring ourselves to this 
excellent indifferency, we should not be much molested, 
nor grow fretful and impatient, for any losses or disap- 
pointments in things we look upon as of no great con- 
cernment. Self-denial and humility would greatly assist 
us in this endeavour. That man is most secure from 
impatience who entertains but mean thoughts of him- 
self; for, what strong temptation can there be to any 
great excess of impatience, so long as we only suffer in 
that which we do not highly value ? Why should I 
vex or fret myself, that such a man speaks ill of me ? 
Alas ! he speaks not worse of me, than I speak and think 
of myself. Shall I be discomposed, because he hath 



354 



ON AFFLICTION AND DESERTION. 



done me such an injury ? Why, I shall but gratify him 
by that means ; and, perhaps, he did it with that very 
design ; and besides, he hath far more injured himself 
than me, so long as I can keep my patience entire. Or, 
shall I murmur and repine, because God hath brought 
upon me such a calamity ? Alas ! this is a favor and 
mercy, in comparison of what I have deserved at His 
hands; when I consider what I have done against him, all 
that He hath done against me is nothing; my sins deserve 
no less than eternal death, and eternal damnation ; and 
certainly, I have no reason to complain, so long as 1 am 
out of hell : God were infinitely gracious and merciful 
to me, though he should redouble his strokes — multiply 
my sorrows — and increase my sufferings : and I were 
the most ungrateful wretch alive, if I should repine at 
bearing so little, when I have deserved so much. Thus, 
I say, humility, a contrite and broken frame of spirit, 
will preserve us from being fretful and impatient, 
whether we lie under injuries from men, or afflictions 
from God. 

It may sometimes heighten impatience, to reflect upon 
the base ingratitude and foul disingenuity of those, from 
whom we suffer. Persons, perhaps, whom we have 
obliged by the greatest obligations imaginable. Such, 
who we thought, had as much reason to love us as them- 
selves ; and would have been as far from doing us an 
injury, as their own natures. Yet, for such as these 
to violate all bonds of friendship, and all laws of gra- 
titude : for such frozen snakes to fly at us, and sting us, 
whom we have warmed and cherished in our own 
bosoms, and who, without our support, could not have 
had the power to injure us ; this, saith impatience, 
makes the injury altogether insufferable ! But to cure 
this sad and fretful distemper of thy spirit, be sure that 



ON AFFLICTION AND DESERTION. 



355 



thou look off from the instruments of thy sufferings, unto 
God, who is the principal inflicter of them ; and then, if 
thou wilt calmly reflect, those, which were provocations 
to impatience, when thou lookest to men, will prove 
strong and forcible arguments for patience, if thou look- 
est to God. 

Consider, who, or what art thou, but breathing dust, 
the very sediment and dregs of nature r and, yet, how 
often hast thou daringly provoked and affronted the great 
and glorious God of heaven and earth ! Every the least 
sin thou hast committed — -the least vain and unworthy 
thought — the least idle, and impertinent word — is a far 
greater injury done to God, than the most unjust and 
ungrateful outrage from thy fellow-creature can be 
against thee. It is thy fellow-creature, that wrongs 
thee ; one, whose being and nature is altogether as 
considerable as thine own ; but thou sinnest against the 
infinite majesty of Jehovah, thy almighty Creator; in 
comparison with whom, thou, and all the nations of the 
earth, are less than nothing and vanity ; more nothing, 
than nothing itself is. And wilt thou not be patient 
under the affronts of thy fellow-creatures, when thou, 
who art infinitely inferior unto God, yet livest, and 
art yet out of hell, only through his patience unto 
thee? 

Is not thy whole dependance upon Him ? Doth He 
not maintain thee ? Hath He not educated, and brought 
thee up — called — chosen — redeemed, and sanctified thee ? 
Doth He not daily provide for thee ? Doth He not heap 
his blessings upon thee, and load thee every day with 
benefits ? And yet, O ungrateful man ! thou art daily 
wronging and provoking Him ! And therefore, if He 
doth at last chastise and afflict thee, thou surely hast no 
reason to murmur and complain ; for it seems, it is but 

z 3 



356 



ON AFFLICTION AND DESERTION. 



thine own law : it is no otherwise than thou wouldest 
thyself deal with thy fellow- creature^ over whom thou 
hast no such right^ and from whom thou hast not suf- 
fered, by infinite proportions, so much as thy God hath 
done from thee. Nothing aggravates our sufferings, or 
puts a sharper edge upon afflictions, than to compare 
present miseries with past happiness. But in this we 
may see very much of the perverseness of our nature, in 
turning that, which ought to be an engagement to our 
thankfulness, into an occasion of murmuring. For, 
either thy former prosperity was a mercy or not ; if not, 
thou hast no cause to complain of the change : if it were, 
certainly, thou hast a reason rather to bless God, than to 
repine that he hath blessed thee. 

Finally, — this should be for our encouragement, that 
this hard and difficult duty will be but for a little while 
incumbent upon us. Whatsoever is irksome, will be 
shortly over ; and, when we are passed through this vale 
of tears and misery, as our faith shall be turned into 
vision — our hope into fruition, so our patience shall be 
turned into joy, and triumph. 

CVII. Jesus, I my cross have taken. 

All to leave and follow^ thee ; 
Naked, poor, despis'd, forsaken. 

Thou, from hence, my all shalt be : 
Perish ev'ry fond ambition. 

All I've sought, or hop'd, or known. 
Yet how rich is my condition, 

God and heav'n are still my own. 

Let the world despise and leave me. 

They have left my Saviour too ; 
Human hearts and looks deceive me. 

Thou art not, like them, untrue : 



ON AFFLICTION AND DESERTION. 



And whilst thou shalt smile upon me 
God of wisdom, love and might. 

Foes may hate, and friends may scorn me. 
Show thy face, and all is bright. 

Go, then, earthly fame and treasure. 

Come disaster, scorn, and pain. 
In thy service pain is pleasure. 

With thy favor loss is gain : 
I have called thee, Abba, Father, 

I have set my heart on thee. 
Storms may howl, and clouds maj*- gather. 

All MUST work for good to me. 

Man may trouble and distress me, 

'Twill but drive me to thy breast. 
Life with trials hard may press me, 

Heav'n will bring rae sweeter rest : 
Oh ! 'tis not in grief to harm me. 

While thy love is left to me. 
Oh ! 'twere not in joy to charm me. 

Were that joy unmix'd with thee. 

Soul, then know thy full salvation. 

Rise o'er sin, and fear, and care, 
Joy to find in ev'ry station. 

Something still to do and bear : 
Think what spirit dwells within thee ; 

Think what Father's smiles are thine. 
Think that Jesus died to save thee : 

Child of Heav'n, canst thou repine. 

Haste thee on from grace to glory, 

Arm'd by faith, and wing'd by pray'r, 

Heav'n's eternal days before thee, 

God's own hand shall guide thee there 



ON AFFLICTION AND DESERTION. 



Soon shall close thy earthly mission. 
Soon shall pass thy pilgrim days, 

Hope shall change to glad fruition. 

Faith to sight, and pray'r to praise. 



FINIS. 



E. BINNS, PRINTER, CHEAP STREET, BATH. 



JUST PUBLISHED, 
BY THE REV. J. EAST. 



PSALMODY FOR THE CHURCH : a collection of Psalms 
and Hymns, for use in the Churches and Chapels throughout 
the Rectory of Bath, and dedicated by permission to the 
Lord Bishop of Bath and Wells. In cloth, and lettered. 
Price 2s. 

THE PRUDENT MAN: an address to the labouring classes, 
in a discourse delivered at St. Michael's Church, on Whit 
Monday, 1838; before the Bath Friendly Society, and printed 
at their request. Price 3d. 

RECOLLECTIONS OF A DEPARTED SON. Third Edition, 
neatly done up in embossed cloth, and lettered. Price \s. 

PAUL THE AGED : a Discourse delivered at St. Michael's, 
Bath, May 27th. 1838 ; on the death of the late Rev. T. T. 
Biddulph, Minister of St. James's, Bristol. Price lis. 

PEACE IN BELIEVING : exemphfied in a Memoir of Ann, 
the beloved wife of the Rev. J. East. Fourth thousand, neat 
embossed cloth, and lettered. Price 3s. 6d. 

THE LIE: OR, GEHAZI'S ANSWER TO NAAMAN'S 
QUESTION. An Address to Servants, occasioned by the 
suicide of David Frank. Fourth Thousand. Price Sd. 

SONGS OF MY PILGRIMAGE. Second Edition, revised 
and with additions, very neat embossed cloth and lettered. 
Price 1^. 6d. 



ERRATA. 

Page 65, Hue 3 from bottom, for they will seek me, read they will seek me !" 

80, line 18, for to cleanse from unrighteousness, read " to cleanse from all 
unrighteousness." 

80, last line, for I acknowledge, read "I acknowledsre. 

82, line 21, for calming, read calmly.— Line 26, for Affliction, read " Affliction. 

101, line 20, for Where, read Were. 

135, line 7 from bottom, /or mediator, read Mediator. 

164, line 9 from bottom, /or withold, read withhold. 

167, line 11, o>nit inverted commas. 

229, after, can a woman forget, add &c. 

237, line 10, after, what a blot is this upon the gospel, add ! 

331, line 11, /or interest of Christ, read interest in Christ. 

346, line 11 from bottom, /or favorable, read favourably. 



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